H
\m
•t- .••«*'
SOLI) MY
THOMAS HAKKR
72 Xcwman Street.
THE
FAITH OF CATHOLICS
CONFIRMED BY SCRIPTURE
AND ATTESTED BY THE FATHERS OF THE FIRST FIVE
CENTURIES OF THE CHURCH.
COMPILED BY
REVDS. J. BERINGTON AND J. KIRK.
REVISED AND RECAST BY
REVD. J. WATERWORTH.
TMlftb {preface, Corrections, and Booittona
RT. REV. MONSIGNOR CAPEIy, D. D.,
Domestic Prelate of His Holiness Leo XIII..
Member of the Congregation of the Segnatura.
VOL- I.
THIRD ENLARGED, EDITION.
FR. PUSTET & CO.,
Printers to the Holy Apostolic See and the Sacred
Congregation of Rites.
RATISBON ROME
NEW YORK AND CINCINNATI
1909.
JUN 1 5 1933
S $ So
Copyright, 1884, by
K. STEIN BACK,
Of the firm of FR. PUSTET & Co.
TO THE
PEOPLE OF THE UNITED STATES,
GIFTED WITH QUICK INTELLIGENCE, ARDENT LOVERS OP KNOWLEDGE,
IS THIS WORK OFFERED —
A TRIBUTE
OF AFFECTIONATE GRATITUDE FOR GENEROUS
HOSPITALITY RECEIVED;
A TOKEN
OF ADMIRATION FOR THE SELF-RESPECT, THE LOVE OF LIBERTY,
THE FREEDOM FROM PREJUDICE,
CHARACTERISTIC OF THEIR YOUTHFUL NATION,
BY
THEIR DEVOTED SERVANT,
T. J. CAPEL.
CONTENTS OF VOLUME L
PAGI
THE RULE OF FAITH, 1
JUSTIFICATION THROUGH CHRIST, AND THE MERIT OF GOOD WORKS, . 2
FAITH IN CHRIST : ITS OBJECT AND CHARACTER, .... 7
DIVINE REVELATION, 8
TUB AUTHORITY AND MARKS OF THE CHURCH, ..... 9
The Authority of the Church, 9
Unity of the Church, 119
Visibility of the Church, 188
The Church oannot fail, .199
Succession from the Apostles, ....... 245
The Church Catholic, or Universal, 282
Sanctity of the Church, 302
THE ROMAN CATHOLIC CHURCH, ........ 308
THE SCRIPTURES, 323
THE CHURCH is THE EXPOUNDER OF THE SCRIPTURES, . . . 334
Private Judgment, 351
APOSTOLICAL TRADITIONS, 387
THE OFFICE OF COUNCILS, 450
EXTENT OF THE INERRANCY OF THE CHURCH, 468
PREFACE.
To justify the so-called Reformation, to oppose a return
to the Old Church, " the Mother and Mistress of Churches,"
it is persistently asserted that Rome has added to the
"Faith once delivered to the Saints," that she has imposed
on the One Fold practices and doctrines which are no part
of the Gospel of the Shepherd of our souls. It is trium
phantly pointed out that as late as 1854 and 1870 the dogma
of the Immaculate Conception and of the Infallibility of
the Pope have been added to the Creed of the Roman
Church.
Catholics meet this grave charge by saying that all Re
velation was completed and closed by Jesus Christ, who
committed it as the depositum fidei to the Divine-Human
Organism, the Church appointed and authorized to be the
sole Teacher, Guardian, and Judge of this Revelation. To
fulfil her mission the " assistance " of the Holy Spirit, but
not "inspiration" is given her. Consequently she has no
power to add to the truths of Revelation.
The decisions made in the first Council held at Jerusa
lem by the Apostles1 to those of the last convened by the
Chief Pastor of the Old Church at the Vatican in 1869
are not additions to Revelation, but explicit declarations of
what is contained in Revelation. The consubstantiality of
the Father and Son, the Trinity in Unity, the one Per-
1 Acts xv. 6-26.
iii
IV PREFACE.
son and the two Natures in Jesus Christ, the question of
Grace and Free-will, all defined and decreed by the General
Councils held successively in the first five centuries, add
naught to the substance of the Faith. The Book of Re
velation was not increased because certain pages within it
'-were more accurately examined and their contents more
scientifically formulated. These truths, in the language of
St. Vincent of Lerins,1 received " evidence, light, discrimi
nation," and yet preserved "their fulness, their integrity,
their peculiarity."
In like manner the doctrines of the Immaculate Concep
tion and the Infallibility of the Pope are respectively legi
timate logical consequences of the Holiness of the Second
Adam, and of the Supreme Teaching office expressed in
the words * : " Simon, Simon, behold Satan hath desired to
have you " (the assembled Apostolic College) " that he may
sift you as wheat ; but I have prayed for thee " (Simon)
"that thy faith fail not: and thou being once converted,
confirm thy brethren."
The Catholic Faith is no mere aggregation of theological
decisions, but an organic body of truths, explaining, con
firming, and perfecting one another. Times and circum
stances may concentrate the mind of the Church on one
of these truths rather than on another, and thus give it
universal prominence. Or controversy and heresy may
necessitate clear, definite, formulated decisions of the
Faith. At another time the very devotions of the faith
ful will evolve precise statements of doctrine. But in all
1 Commonit. c. 23. s St. Luke xxii. 31-8.
PREFACE. v
this the explicit declarations are but the unfolding of the
implicit propositions of Revelation.
This " Development of Doctrine," or, as it is technically
called in theology, " Explication of Christian Doctrine,"
must from the nature of the case ever be going on. It
permits us to say, with St. Yincent of Lerins : " We hold
that which has been believed everywhere, always, and by
all; for this is what is truly and properly Catholic. And
this we shall do, if we follow universality, antiquity, and
consent" And, on the other hand, with the same saint ask
and reply : " Nullusne ergo in Ecclesia Christi profectus
habebitur religionis ? Habeatur plane et maximus. Nam
quis ille est tarn invidus hominibus, tarn exosus Deo, qui
istud prohibere conetur ? Sed ita tamen, ut vere profectus
sit ille fidei, non perrnutatio. Siquidem ad profectum per-
tinet, ut in semetipsam unaquseque res amplificetur, ad per-
mutationem vero, ut aliquid ex alio in aliud transvertatur.
Crescat igitur oportet et multum vehementerque proiiciat
tain singulorum, quam omnium, tarn unius hominis quam
totius Ecclesiae, setatum ac sseculorurn gradibus, intelligent,
scientia, sapientia, sed in suo dumtaxat genere, in eodem
scilicet dogmate, eodem sensu eadernque sententia."
This would be the common-sense reply to the objection
that Rome has added to the Faith. To many it would
be sufficient ; to others it would be more satisfactory to
see the expressions of the Teachers of the early Christian
ages concerning the present formulated Catholic doctrines.
The task- of compiling such a body of evidence was un-
1 Commonit. c. 28.
vi PREFACE.
dertaken by the Rev. Fathers Berington and Kirk in the
early part of this century. The book found such favor
that the Rev. Father Waterworth undertook to republish
it some years after it was out of print. For " the due
execution of his task, it was thought necessary to read
the entire works of the Fathers and ecclesiastical writers
of the first five centuries ; to give an entirely new trans
lation of nearly all the extracts — especially those from the
Greek writers; and to use such aids as numerous authors
have furnished towards distinguishing the genuine from
the spurious or doubtful works of those early ages of the
Church. To that labor four years of severe study and
reading have been devoted.
"The peculiar circumstances of the times have had
their influence in determining the Editor to enlarge the
work very considerably ; and to present a digest of the
evidence of the five first centuries, rather than a mere
selection of passages from the writings of that period. It
will, in fact, it is expected, be found that almost every
important passage that touches on the present controver
sies, has been either actually cited or is referred to in
such a manner as to be easily traced in the originals.
Some passages may, and have, no doubt, escaped the
Editor's attention; others he may not have deemed neces
sary, and have omitted them under the impression that
they were not so clear and forcible, or conveyed but the
same meaning, as the extracts given from other parts of
the same writer's works ; or, finally, their genuineness
may not have seemed to him sufficiently established ; but,
PREFACE. VU
throughout, his object has been to present a faithful view
of each Father's sentiments and testimony, as far as they
could be gathered from what remains of his writings.
" With this view, the words of each author have been
translated as literally as possible ; sacrificing in this way
all attempts at elegance of style, to secure fidelity. If,
then, to the English reader, many of the extracts may
seem harsh, and perhaps obscure, it ought not to be for
gotten that such is the style of several of the Fathers, as
a very slight acquaintance with the writings of Clement
of Alexandria, St. Cyril of Alexandria, and of others will
serve to prove. Any just representation, therefore, of
their works cannot but labor under the same defects. How
ever, a second reading will, it is believed, generally render
their meaning clear."
It is this edition of Father Waterworth which is now
given to the public with sundry corrections. There has
been added to it a chapter from the work of the learned
and venerated Bishop Ullathorne on the Immaculate Con
ception, a translation of the First Dogmatic Constitution
-of the General Council of the Vatican, and a chronological
list of the Popes of the first five centuries.
" There is,"' says Father Waterworth, " an inconvenience
in the manner of distributing the various sections, especially
on the Church, which cannot fail to be perceived by the
attentive reader. Many of those sections are on subjects
so closely connected that it is difficult, at times, to decide
under which section a particular extract ought to be class-
<ed,: and in some instances the editor has, probably, placed
viii PREFACE.
under a given head passages which some readers may think
belong more directly to another. There is an easy method
of overcoming this difficulty, and one which it would, per
haps, be well to follow throughout in reading the work;
to read, that is, consecutively the whole evidence adduced
from each writer on any given subject, whether that sub
ject be the Church, its government, or one of the sacra
ments treated of under distinct sections."
In reading these monuments of Christian antiquity, it
should ever be remembered they were addressed to those
who were already possessors of the Faith in a living Tra
dition, and to whom, therefore, at a time when the disci-
plina arcana obtained, words would have a more compre
hensive signification. And it has likewise to be borne in
mind the Church in ;ts infancy was small. Of her chil
dren " not many were wise according to the flesh, not
many mighty, not many noble." Her writers were few,
and of their works several are not extant.
Still, of what remain, as this valuable compilation shows,
there is abundant to prove that the explicit declarations
made by Holy Church in successive centuries are no
change of the essence of faith, but the gradual and steady
unfolding of the tree with its branches, and leaves, and
flowers, and fruit from the seed, Revelation with its
rich store of dogma, given by Christ to " His Church,
the Pillar and Ground of Truth."
T. J. CAPEL.
NEW YORK, FEAST or THE HOLY ROSARY, October, 1884.
1 1 Cor i. 26.
INTRODUCTION.
[FBOM THB FERST EDITION.]
FOR my own use, and for the use of others, I have often
wished for such a compilation as I now offer to my brethren
of the Catholic communion. Our ministers, in their public
instructions to the people, fail not to inculcate that their
Church never framed, nor frames, any new article of belief ;
but simply stated, and states, the doctrine which she received;
which doctrine, they add, coming down to them through an
-uninterrupted series of tradition, is the same that Christ
taught, and the Apostles, instructed by Him, delivered. The
reflecting man, who hears this, says within himself : " I most
.readily subscribe to this position, because there can be no
point, which I am bound to receive as a divine truth, that
Jesus Christ, the founder of the Christian law, did not teach ;
and I am sensible, that if there be not a speaking authority
that can tell me, without danger of being itself deceived,
-what the truths are which Christ taught, my mind can rest
only on its own unstable judgment, that is, it must be tossed
to cmd fro, and carried about with every wind of doctrine.
In the Church of which I am a member, I behold this speak
ing authority established on the promises of Christ, and to it
I submit ; but it would be satisfactory to me, to trace, by my
'.own inspection, that body of divine truths, in all their articles,
which, from hand to hand, has been brought down, and which,
doubtless, may be found in the volumes of those men, who,
through the progress of ages, have illustrated the Church by
X INTRODUCTION.
their virtues, and in their writings attested the doctrines
which they had received."
The minister of religion, if he heard this reasoning, could
not for a moment hesitate. He would assure him, that the
question stood precisely as he viewed it ; and for the satisfac
tion which he wished, he would refer him to many books writ
ten on the subject, and particularly to the works of those vene
rable men to whom he had alluded, the Fathers of the Church;
acknowledged to have been the faithful witnesses of the doc
trines which they had received, and themselves delivered.
But the works of these Fathers were chiefly written in Greek
or Latin, the languages of the countries in which they lived ;
languages not accessible to all readers ; and of those works few
have been translated.
Certainly many excellent tracts, in this country and in
others, have been compiled, replete with extracts from the
Scriptures and Fathers, to prove that all the points of Catho
lic belief were at all times taught as they now are : but few
of these tracts, with us, are at this time in circulation ; and
those that are, come not up to the notion which I have formed
of the proper character of such writings. I would have them
state — without any comment, and, as far as may be, without
any direct allusion to the opinions of others — the plain texts
of Scripture, and the analogous or corresponding expressions
of the Father, that the reader — free from prepossession and the
bias of argument — may form his own judgment. It would
be rash to say that controversy has done no good ; but the
good which it could do, I believe it has done ; and if so, meth
ods of another order may become expedient. But, in truth,
my motive is to be serviceable to the professors of my own
religion. I will now say in what way I have proceeded.
First : I state, in distinct Propositions, the articles of be
lief, as briefly, but as comprehensively, as may be ; and these
Propositions I generally take from a small tract, entitled Ro
man Catholic Principles, published anonymously towards the
close of the reign of Charles II. This I did, because those
INTRODUCTION.
XI
Principles, a few clauses excepted, are drawn up with great
precision ; and because, in stating points of religious belief, I
feel a predilection for whatever bears the stamp of age. An
tiquity is the badge of our faith. In any other view, as the
Catholic creed, in all its articles, is clearly defined, and is as
unchangeable as it has been unchanged, it mattered not whence
the Propositions were taken. Still, I am aware— as all human
language, not sanctioned by the highest authority, is open to
misconception, and the expression of the point of belief must,
from its character, be concise, and in some measure condensed
—I am aware, the scholastic reader may sometimes pause, ac
customed as he has been to scrupulous precision, and to weigh
the utmost value of words. Should this happen, let me re
quest him not to pronounce on single Propositions, but to con
nect one with another : to explain what may seem dubious by
what is more clear ; and to permit the subsequent words of
Scripture, the quotations from the Fathers, and — where they
could be introduced— the decisions of the Council of Trent, to
develop and illustrate each Proposition.
Secondly : The Proposition is followed by such passages
from the Scriptures as seem to support it with the clearest
evidence. But I must observe, that I restrict myself, in a
great measure, to the New Testament, not as doubting that
there were many passages in the Old which might be brought
to enforce the same doctrine — for we know that the two cove
nants are united, as it is known what use our Saviour and His
Apostles made of the prophetical and other writings — but I
was unwilling, as such support was not wanted, to call in aid
the application of which might possibly be controverted.
Thirdly : To the authorities from Scripture succeed those
from the Fathers of the five first centuries of the Church.
It was suggested to me that it would be expedient to give,
in an Appendix, the entire Latin and Greek originals of all
the passages ; and I should readily have complied, had I not
soon discovered that the bulk of a work, which I wished to
make as cheap and as concise as my plan would allow, must
Xll INTRODUCTION.
thereby be too much augmented. I have, however, taken care
— while I attended to the accuracy of each quotation — to mark
the references so distinctly, that the originals might with ease
be consulted. Still, should the Latin and Greek be hereafter
desired, they shall be given separately ; as it would cost me
the trouble only of transcription.1
It may be that I have occasionally erred in the translation
of some passages, not always very intelligible ; but should any
such errors be discovered, I trust it will not be in any point
of moment. On some occasions, the original of certain
clauses is given. It was my wish to be literal and plain. As
order and precision are necessary for the attainment of ac
curate knowledge, I thought it necessary, in quoting the
Fathers, to preserve the chronological series of their lives ; so
that each authority should take its proper place. I therefore
marked each century, and quoted the Fathers who belonged
to it, in the order in which they lived. This is repeated
under each Proposition. To each name are likewise added
the letters L. C. or G. €., denoting whether they belonged to
the Latin or the Greek Church ; and when any Father is the
first time introduced, I state in a note who he was, and what
were his principal works.
It may be asked, why I have confined myself to the five
first centuries of the Church ; why I have not brought down
my proofs through the whole series of the succeeding ages.
The answer is obvious : why was I to do more than was neces
sary? If the doctrine stated in each Proposition, that is, the
doctrine now professed by Catholics, be that which in those
five centuries was taught and believed— not in one, but in all ;
not by one Father, but by a succession of them— as the faith
of all the churches, your religion will be proved to be apos-
I must acknowledge my great obligations to the Rev. JOHN KIRK, of
Lichfield, who, with patient labor, not only revised and verified all the pas-
sages which I had collected, but likewise supplied many others, which were
still wanting to complete the body of evidence, from the Greek and Latin
Fathers. I have therefore requested that he will allow his name to appear
with mine, as being a joint laborer in the compilation.
INTRODUCTION. xiii
tolical ; and the deduction of the proof through a longer
period of time would have added nothing to the evidence.
Otherwise, the task would have required but one kind of
labor ; as the authorities, from the increasing number of
writers, would have increased. They before increased, the
reader will observe, from a like cause. The authorities from
the first centuries are scanty, compared with those of the
fourth and fifth, from which, on account of their number, I
was sometimes obliged to select the most prominent ; while,
in the preceding era, when the writers that remain to us were
few, and few the subjects on which they wrote, some scattered
passages were all that could be collected.1
Fourthly : Having completed, under each Proposition, this
portion of the work, I subjoin, on the same article, the de
cision of the Council of Trent. This council or synod — the
last called General that has been celebrated3 — was opened in
the year 1545, and closed, after many interruptions, in 1563 ;
the decrees of which on faith, but not on discipline, are uni
versally admitted by the Catholic Churches of the west. My
motive for introducing the doctrinal decrees of this council
was, that the reader might have it in his power to compare
the words of each Proposition with the words of the decree ;
and then, looking to the passages from the Scripture and to
those from the Fathers through the five centuries on the same
subject, judge impartially how far the doctrine is supported
by either or by both. Or he may, should it so please him to
take any point as he had learnt it from his catechism, com-
1 To the English reader who may wish to pursue the subject through a
longer period of time, from the introduction of Christianity among his an
cestors in the seventh century, I recommend the Antiquities of the Anglo-
Saxon Church, by the REV. JOHN LINGARD — a work that, for deep research,
luminous arrangement, acute observation, and classical elegance, has not
been surpassed. Could my advice prevail, he will undertake a History of
England, a task for which he is eminently qualified, and which — if we may
judge from the samples before us in RAPIN, and HUME, and HENRY — an en
lightened Catholic alone can properly execute. The language of truth
flows not from the pen which prejudice guides.
* The General Council of the Vatican was convoked since the author
wrote.
XlV INTRODUCTION.
pare it with the same as stated in the Proposition and the
decree of Trent ; and then trace it, after considering the
Scripture authorities, through those from the Fathers in regu
lar succession.
Such is the outline of the form of this compilation. Some
further observations, however, seem necessary, to which I re
quest the reader's serious attention.
First. — In reviewing the different articles of his belief, he
will soon observe, how much more numerous are the proofs
from Scripture in support of some than of others ; in favor of
the authority of the Church, let me say, than of purgatory, or
the invocation of Saints : and, if not well instructed in the
principles of his faith, he might thence be induced to con
clude, that the latter articles rested not on an authority
equally strong with the first. If he so concluded, he would
palpably err as a Catholic.
The creed or religious belief of Catholics is not confined to
the Scriptures : but it is that which our Saviour taught, and
His Apostles delivered, before the sacred books of the New
Testament had any existence. During the course of His
mission, and after His resurrection, the Apostles had been in
structed by their Divine Master, fully and explicitly, we can
not doubt, in all things that it was necessary for them to
know. To them He showed Himself alive after His passion,
by many proofs, for forty days appearing to them, and speak
ing of the kingdom of God (Acts i. 3). Then giving to them
His final commission, He distinctly said : Go ye therefore and
teach all nations, baptizing, &c. — Teaching them to observe all
things whatsoever 1 have commanded you : and behold, I am
with you all days, even to the consummation of the world
(Matth. xxviii. 19, 20). — The same commission is repeated :
Go ye into the whole world, and preach the Gospel to every
creature. He that believeth, and is baptised, shall be saved ;
but he that believeth not sJiall be condemned (Mark xvi.
15, 16).
Commenting on this commission, as stated by St. Matthew,
INTRODUCTION. xv
the learned St. Jerome calls the form in which it is delivered
the ordo prwdpuus, or the leading rule, and then adds :
" Christ commanded the Apostles first to teach all nations ;
in the second place to baptize them in the Sacrament of
faith ; and then, after faith and baptism, to teach them what
things were to be observed. And, lest we should think that
these things were of little moment, or few, He added : all
things whatsoever I have commanded ; that is, they who have
believed, and have been baptized, shall observe all my pre
cepts ; and behold ! 1 am with you all days, even to the end of
the world. This is His promise : He will be with His dis
ciples to the end of the world ; thus showing, that they shall
never die, and that He will never desert them that shall
believe in Him."— Comment, in Matth. I. iv. in fine t iii r>
734.
Had Christ said : " Go and commit to writing the Gospel,
or those saving truths, which you have heard from my mouth ;
and let that writing, or written word, be the rule of belief to
those whom you shall instruct, and to their successors, to the
end of the world,"— had He said this, the point had been
clear. But He said it not : He commands them to go and to
teach, or preach. The commission is to teach ; and obedience
to that teaching is enjoined under the severest menace : He
that believeth not shall be condemned,1 or, as you may have
seen it rendered, shatt be damned.
Under what latitude of interpretation can it now be main
tained, that this positive ordinance of Christ was merely tem
porary ; that it was to cease, and be superseded by another
rule, when the Apostles should be dead, and the writings,
which they might leave behind them, should have been de
clared authentic, and have obtained a very general circula
tion ?— Were this to have been so, without any effort of the
imagination I might be allowed to represent to myself the
Apostle St. John, who survived his brethren, surrounded at
Ephesus— as we are told he often was— by his disciples, and
xvi INTRODUCTION.
thus addressing them : " My dear children, I have finished
my Gospel, written some epistles, as likewise the work, which,
from the various scenes therein described, I have entitled
Apocalypse or Kevelations. Three other Gospels have been
compiled ; a narrative, called Acts, made public ; and my
brothers Peter, Paul, James, and Jude, have addressed cer
tain letters to the Churches. I can speak to their truth and
their authenticity. Now then— as my time of abiding with
you is short— it is essential that you should know, that these
writings are to be the future rule of belief to you and to all
the faithful to the end of the world— not that ordinance of
teaching, which our Master delivered to us"
Polycarp, the venerable Bishop of Smyrna, who was ac
quainted with many of the disciples of Christ, and particular
ly with St. John, does not tell us, that he was ever addressed in
that manner. But it is said of him, that " he always taught
what he had learnt from the Apostles." And yet, surely, it
was the duty of the Evangelist so to have instructed his
pupils, had he been aware, that a new order of teaching and
believing was thenceforth to prevail. It is admitted, that the
greatest part of the books of the New Testament was, at this
time, coming into the general use of the Christian Churches.
The moment then was opportune and critical.
We Catholics, therefore, believe, that our Master, Christ,
established a rule, which was to last as long as His religion
should last ; and that to give to that rule a security that
should never fail, He promised to be with the Apostles and
their successors, even to the consummation of the world. We
likewise think, that the perpetuity of that faith, which Christ
came down from Heaven to establish, would have been ill-
provided for— rather, would not have been provided for at all
—if that ordinance of teaching, which, during His life-time,
and that of His Apostles, was judged necessary, had been
then suspended, when it began to be most wanted. He would
be with His Apostles— who could enforce, even by miracles,
the truths which they had received from His lips— but would
INTRODUCTION . X vii
leave their successors to the guidance of their own judgments ;
or, which is the same thing, to the guidance of a rule, which
Himself had not established, and that on points avowedly not
within the competence of human reason.
The Apostles taught the truths which they had learnt from
Christ. 1 have received of the Lord, said St. Paul (1 Cor. xi.
23), that which I also delivered to you : and again : For I
delivered to you first of all, which 1 also received : how that
Christ died for our sins according to the Scriptures (Ibid.
xv. 3). This is the ordo prcecipuus, the leading rule ; first to
receive, and then deliver. He does not say, that he learnt it
from the Scriptures ; but that he had received it. And the
same truths, by the same mode of teaching, have continued to
be delivered down to us, by the Pastors of the Church, the
successors of those Apostles.1 The difference lies in this
only : That the interval between us and Jesus Christ, the
fountain of every Christian truth, is measured by eighteen
centuries; whereas the communication between that foun
tain and the Apostles, and between these Apostles and the
next to them in succession, was immediate. But the truth is
not lost, nor altered, nor weakened by descent, when an un
broken chain of living witnesses, provided with all necessary
documents, proclaims its identity, and the promised assistance
1 " We received the Gospel from the Apostles," says St. Clement; " they
were sent by Jesus Christ; Jesus Christ was sent by God; and both hap
pened agreeably to the will of God. Receiving command, and by the resur
rection of our Lord fully secured and strengthened by the Holy Spirit, the
Apostles went out, announcing the coming of the kingdom of God. They
preached through the country and towns, and appointed bishops and dea
cons, their first fruits, and whom they had proved by the spirit. Nor was
this anything new: the prophet (Isaias c. Ix. 17) had foretold it. These
our Apostles knew, through Jesus Christ, that disputes concerning episco
pacy would arise ; wherefore they appointed those of whom 1 have spoken,
and thus established the series of future succession, that when they should
die, other approved men might enter on their ministry. And of this min
istry we cannot, without injustice, deprive those who were so appointed by
the Apostles, or by other eminent men, with the approbation of the whole
Church; and who, in the practice of many virtues, and with the good testi
mony of all, have long without blame watched over the fold of Christ," —
Ep. \. ad Cor. Inter PP. Apost. t. i. pp. 171-3, Amstel.
xviii INTRODUCTION.
of the Holy Spirit gives security to their words : 1 am with
you all days, even to the end of the world.
But how is Jesus Christ with the Pastors of His Church ? —
How ! Does it become a thinking Christian to ask this ques
tion ? IIow does the divine Providence govern the world ?—
How, after He had left the earth, could Christ, as He pro
mised, be with His Apostles ? — IIow were the writers of the
Scriptures inspired in the execution of their tasks ?
But, if the subject be duly considered, it should appear,
that no particular interference of the -divine Spirit, in the
government of the Church, is, on ordinary occasions, neces
sary to preserve its Pastors from error. They deliver what
they received. To this all are witnesses : the decisions of
Councils are witnesses ; the faithful are witnesses ; all litur
gies and other forms of prayer are witnesses ; the catechisms
and books of public instruction are witnesses ; and the writ
ings of all preceding teachers, joined to the admitted testi
mony of the Scriptures, are witnesses. A barrier, in defence
of the truths once received, is thus formed, which no subtlety
can undermine, no boldness surmount. Still we cannot doubt,
that God, with paternal kindness, watches over the great work
of His mercy, and interferes, as He judges it expedient ; in
the same manner, as it is believed, He guided the pens of the
evangelists, though all of them, by other means, were in pos
session of the facts which they relate. For as much as many,
says St. Luke i. 1, 2, 3, have taken in hand to set forth in
order a narration of those things that have been accomplished
amongst us : according as they have delivered them unto us,
who from the beginning were eye-witnesses and ministers of
the word : it seemed good to me also, having diligently at
tained to all things from the beginning, to write to thee in
order, most excellent Theophilus.
But here, I admit, a question may be very fairly proposed.
— If the ordinance of teaching, delivered to the Apostles,
was designed to be perpetual, as has been said, of what use
are the Scriptures of the New Testament? — We conceive
INTRODUCTION. xix
them to be of no use, as an independent rule of faith, for
this plain reason : That, as all the truths, which we believe
to be divine, and which are the objects of our faith, came
immediately from Christ, and were taught by the Apostles,
before those Scriptures were written — we are not at liberty
to think, that those truths would not have remained, to the
end of the world, pure and unaltered, had that primitive state
of things continued ; that is, had it never seemed good to
any of the apostolic men, as it did to St. Luke, to commit to
writing what they had learned. He did it, he says, that
Theophilus, to whom he writes, might know the verity of
those words in which he had been instructed (v. 4).1
But though these Scriptures are not to us a rule of faith,
taken independently of the teaching authority of the pastors
of the Church, the successors of the Apostles ; yet we vene
rate them as a sacred deposit bequeathed to us by the kindest
of parents, containing truths of high moment, practical les
sons of saving morality, and facts of history, relating to the
life of our Saviour and the conduct of His disciples, eminent
ly interesting and instructive. For this we are deeply grate
ful. Nor have I mentioned all the advantages to be derived
from the Scriptures. For, as the nature of the present work
will evince, they come forward, with a powerful aid, to sup
port, by the evidence of their contents, the divine truth of
the faith which we have received ; applying that aid, in a
1 The following just observations of an eminent scholar, but whom the
exercise of private judgment often led astrav, I transcribe with plea
sure : "Our knowledge of the facts related in the Gospels is derived from
them ; but OUT faith or belief in them does not rest on the testimony of the
writers of those books, but on that of those who first received these books,
and who transmitted them to us as authentic, knowing them to be deserv
ing of credit. The facts, therefore, of the New Testament, we believe, not
on the evidence of four persons, but on that of thousands who were well
acquainted with their truth, and by whom the contents of the Gospels were
credited. These books were not the cause of the belief of Christians in the
first ages, but the effect of that belief; the books being received by them,
because d priori they knew that their contents were true. Consequently,
if these books had not existed, the belief in the facts of Christianity would
have been the same, and it would not be weakened if they were not to
exist."— Lexers to a Young Man, Part II. , by Dr. Priestley.
XX INTRODUCTION.
just measure, to each article, and giving a lustre to the whole.
So Theophilus, when he should read that admirable narration
which St. Luke compiles for him, would be more and more
confirmed in the verity of those words in which he had been
instructed.
Keally, I cannot understand under what security of con
science we could, unauthorized, choose that for a rule of be
lief which Christ did not appoint, and which, if expounded
by private interpretation, must often lead into error ; and
neglect that authority which He so positively ordained to be
our guide. Go ye, and teach all nations : teaching them to
observe all things whatsoever 1 have commanded you. And
yet I believe it has been said — not by any member, indeed, of
the Catholic Church — that " the Scriptures are the sole rule
of faith, and reason their sole interpreter," that is, that each
one shall teacli himself.
St. Paul allowed not this liberty to his Corinthian converts.
He speaks to them of the Gospel which he had preached ;
which they had received ; and wherein they stand ; and by
this, he adds, you are saved, if you holdfast after what
manner I preached to yon, unless you have believed in vain
(1 Cor. xv. 1, 2). No choice is allowed : they must believe
as he had taught them.
The Catholic reader will now be sensible, should any point
of his belief seem to receive little support, or even no sup
port, from any text of Scripture, that its truth is not thereby
affected, as its divine origin from Christ, and its descent from
the Apostles, remain the same ; and, therefore, that the doc
trine of Purgatory and the Invocation of Saints stands on
the same foundation as that of the Authority of the Church,
though, in support of the former, the evidence of Scripture
be comparatively weak. Why or how has this happened, let
him say, who hath known the mind of the Lord, and hath
been His counsellor (Rom. xi. 34).
But even where the proofs from Scripture are most plain
and most abundant, the well-taught Catholic does not apply
INTRODUCTION. XXI
them definitively, as the light of his own understanding may
direct him ; but he turns to the guide that Christ appointed,
that is, the teaching authority of the successors of the Apos
tles ; which guide will lead him through the paths of truth,
by explaining in what sense the passages of Scripture on
doctrinal points hare at all times been understood, expound
ed, and applied. Such a guide is manifestly necessary, when,
on those points — as it too often happens — the meaning of any
passage has been made a subject of controversy. For it need
not be said, how prone to error is the undirected mind of
man ; and that when he thinks that he follows the evidence
of the written word, which must be to him a silent letter, it
is his own fancy that he follows, or the delusive light of a
very fallible understanding. Such a guide, says the Catholic,
can give me no security ; while, if I wish for subjects on
which to exercise the powers of my mind — in which to err,
indeed, may be easy, but where error would be innocent —
they present themselves on every side. On points avowedly
above my reach, I wish to risk no decision, nor on collateral
subjects connected with them ; for errors in religion, I am
told, have all arisen from the Scriptures misunderstood, or
have been maintained by alleged proofs derived from them.
The security which a Catholic, well instructed, experiences
in the profession of his belief, resting on the teaching au
thority established by Christ, must be esteemed a signal bless
ing. And what adds to it is, that the more he inquires, the
more he finds that security confirmed, as he ascends, through
the annals of time, towards Christ and His Apostles ; while
the unlettered man, by a few plain documents, is taught that
the guides whom his Saviour has commanded him to follow,
can lead him securely into all truths ; and that, in trusting to
them, he trusts in God.
I would ask the soundest reasoner, when I had obtained
from him the concession that it was important to believe the
truths that Christ came from heaven to establish ; and that,
on the admission of those truths, as the same divine Teacher
XX11 INTRODUCTION.
had so positively declared, depended future happiness, — I
would ask him, I say, were I at a loss by what means to come
to the knowledge of those truths, what advice he would give
me ? Would he advise me to search the Scriptures for them,
and rely on my own sagacity for the discovery ; when I added,
that, on less important subjects, my own judgment often de
ceived me ; and that, in regard to the meaning of some lead
ing points in the Scriptures, there were as many (and as oppo
site) opinions as there were lines ? Or would he refer me to
such a guide as has been described, the speaking authority of
the Catholic Church, which could tell me in what sense those
Scriptures, on the points in question, had at all times been
expounded ; and, besides, could hold out to me a clue, that
should safely lead me, through the series of ages, up to the
time when Christ Himself taught, and the Apostles, as He
commanded, delivered the doctrines which they had received
from Him ?
What his advice would be, cannot be doubted. And I can
as little doubt that he would proceed to assure me, that to
rely on any other guide, or to oppose to it the guidance of
" private judgment," must obviously arise from the most in
veterate prejudice, or from a wild conviction, that it mattered
not what a man believed, when he chose a guide that could
not direct him.
I am then convinced, would the serious inquirer — laying
aside every other motive but the evidence which common
reason would present to him — decide impartially, that he must
embrace the Catholic principle of a teaching authority, resting
on the commission given by our Saviour to His Apostles,
and the concomitant promise of perpetual assistance.
But is not this authority an overbearing control ? Does it
not infringe that liberty of conscience which each one, it is
often said, enjoys of choosing his own faith, and of professing
what he has chosen ?
That man enjoys this liberty in regard to his fellow-man, I
.am ready to allow. To one another we are not accountable.
INTRODUCTION. xxiii
But is it so in regard to heaven ? When Christ said to His
Apostles : Go ye and preach the Gospel to every creature.
He that believeth, and is baptised, shall be saved • 'but lie that
believeth not shall be condemned (Mark xvi.) : when He pro
nounced this solemn threat, if Peter, with his usual prompt
ness, had observed : " Master, shall this be ? Shall that lib
erty be thus taken away, which every disciple should enjoy
of choosing his own faith, and of professing what he shall
have thus chosen?" — I leave it to the person who maybe
supposed to have made the objection, to say, what, proba
bly, on the occasion, would have been the reply of Christ.
I will suggest to him only, what, on another occasion, He
did say to the same Peter : Get thee behind me, Satan • thou
art a scandal to me: because thou savor est not the things
that are of God, but the things that are of men (Matt.
xvi. 23).
Notwithstanding what I have said of the authority of teach
ing Pastors, succeeding to the Apostles, and exercising their
ministry in the propagation and maintenance of divine truth,
I am aware, that we often speak of the written word, or the
Scripture, as a rule of faith. — This has arisen from the great
authority those Scriptures bear, as the inspired word of God,
and as containing the chief points of Christian belief. But
that they are not to us, as I before expressed it, an indepen
dent rule, is manifest, when it is moreover observed, that, not
only do they owe their integrity to the vigilant care of the
Church ; but that no passage in them, on doctrinal points, is
ever explained in any other sense than as that Church, in
conformity with what she has received, explains them.
Hence we lay it down as an introductory and certain prin
ciple : " That all that, and that only is of Catholic Faith,
which God has revealed, and the Church proposes to our
belief." — "The Catholic Christian," observes the learned
Bishop of Meaux, " forms not his faith by reading the Scrip
tures : his faith is already formed before he begins to read :
reading serves only to confirm what he before believed ; that
XXIV INTRODUCTION.
is, to confirm the doctrine which the Church had delivered
to him." — Conference avec M. Claude, p. 330.
It is hardly necessary I should say why, in stating the dis
tinct articles of Catholic belief, I have not included in them
the high mysterious doctrines of original sin, the Trinity of
persons, the Incarnation of the second person, and the atone
ment for sin. — I did not include them, because they are gene
rally admitted by all societies of Christians — the followers of
Socinus excepted — and my object was, to establish those parts
alone which form the peculiar belief of Catholics. For which
reason, as will be seen, I have lightly passed over the Sacra
ment of Baptism.
To the high doctrines just mentioned we bow with submis
sive reverence ; and from the rule which, in their regard,
guides the decision of our minds, we learn how, on other
points, derived from the same divine source, to proceed.
Them we embrace, because Christ and His Apostles taught
them : but Christ and His Apostles taught these other points :
to these, therefore, we submit. To act otherwise would, sure
ly, be absurd. They come down to us through the same se
ries of receiving and delivering ; the Scriptures confirming
their truth, and the Fathers, in their writings, witnessing the
legitimacy of their descent. And shall human arrogance here
interfere ; and because it judges some points to accord better
with its notions of truth than others, receive these, and reject
the others ; receive the doctrines of original sin, of the Trin
ity, of the Incarnation, and of the Atonement, and reject that
of the corporeal presence in the Eucharist ? Or the motive
may be, that the Scriptures, called in, without authority, to
be the sole rule of belief, and arbitrarily expounded, shall
seem to speak more distinctly on some points than on others.
It here seems expedient to notice a charge, often urged
against Catholics, that the use of reason, in the concern of re
ligion, is forbidden to them. — That this should have been said
by Deists, who reject all revelation, or by the followers of
Socinus, to whose understandings no mysteries are acceptable,,
INTRODUCTION. XXV
I can readily conceive. But I cannot conceive that it should
be heard from men, who themselves believe that the Divine
Being has communicated His will to man, and that, in the
manifestation of that will, may be, and are, not one, but va
rious subjects, placed beyond the reach of human comprehen
sion. For, by admitting but one single point — let us say that
of the Incarnation of the second person — not, it is plain, from
any evidence in the object, but on the single motive of its
having been so revealed, they, by this, admit a principle on
which the whole fabric of Catholic belief rests.
To make this more plain, let me ask you, who are ready to
submit your reasoning powers to this limited suspension —
why you are a Christian. "I am a Christian," you will
answer, " because, having maturely weighed the various argu
ments which prove the authenticity of the Jewish Scriptures ;
dwelt on the prophecies therein contained, and looked forward
to their fulfilment, I seemed to discover — in applying those
prophecies to a personage, who appeared among the Jews in
the reign of Augustus Caesar — their probable completion. At
the same time, a general expectation among nations, and parti
cularly in Judea, selected that period as the season of some
great event. Fondly then I contemplated the birth of that
personage, with its wonderful circumstances, His character,
His conduct, His lessons of new morality, His miracles, His
sufferings, His death, His resurrection from the dead, and His
glorious ascension into heaven ; all recorded in the simple
language of truth, by witnesses who could have no motive to
deceive me. And these witnesses, with their associates in the
same cause, afterwards, I found, all died attesting the truth
of what they had heard and seen. The personage then, called
Jesus Christ, who lived and died, as is related, was manifest
ly, I concluded, the expected MESSIAH, in whom the ancient
prophecies were fulfilled, and who was sent by God to make
known His further will to man. To His lessons I then submit
as to the voice from Heaven : I embrace His law, whether it
contain moral precepts — the obvious tendency of which I
XXvi INTRODUCTION.
plainly see — or it contain mysterious doctrines which I cannot
comprehend. In these, the authority of the teacher is the
motive of my belief. Shall I, weak and limited as I am in
all my powers, attempt to measure what may be infinite ; or
withhold my assent, because, having compared what is spiritual
with what is earthly, I discover not that analogy or those rela
tions, on which my understanding can repose ?
" The establishment of Christianity is then to me a Fact, to
which, by no laborious process of reasoning, I have been con
ducted ; and, being thus far advanced, if I demur or hesitate
to believe, from any such motives as have been mentioned,
that same reason, which hitherto has been my guide, will not
fail to tell me, that, in so doing, I act not the part of a Chris
tian nor of a philosopher : — I have said, why 1 am a Chris
tian"
The reasoning, I admit, is accurately just : but I must be al
lowed to add, that it is my own, and that of every Catholic,
who, from considering the motives of credibility, as they are
called, has been led to the belief of the fact of the Christian
dispensation. But does the exercise of his reasoning facul
ties terminate here ? It does not ; because, from the unhap
py divisions of the Christian world, he is compelled to go
further.
I will now say why lama Catholic. First, however, let
me observe, that the distinction between Catholic and Chris
tian, in their proper acceptation, is a distinction without a dif
ference. It prevails, however, and has long prevailed, to a
certain extent ; since, as early as the fourth century (though
before well known), a Spanish Bishop, reasoning against the
Novatians, who had separated themselves from the Church,
says : " Christian is my name ; Catholic is my surname." It
served, therefore, to denote those, who adhered to, and were
members of, that great society, which in the Creed is called
The Catholic Church.
I am a Catholic, then, because I am a Christian ; and I rea
son in the following manner : — I. Having been conducted, as
INTRODUCTION. XXvil
has been stated, to the threshold of divine Faith, am I not
bound to receive, as undoubted truths, whatever God, in His
goodness, has taught me by His Son, without demur and with
out wavering ; not inquiring whether they accord with my
preconceived notions, or with the relations and analogies of
things conceived in my mind ?
II. Would not such demur, and wavering, and such inquiry,
argue pride, and a culpable want of confidence in that Being,
whose wisdom, and power, and goodness, and love for His
creatures, we know to be without bounds ?
III. But how am I to learn what truths those are which God
has revealed ?
IY. Am I to learn them — for eighteen hundred years have
now elapsed since first they were delivered — am I to learn
them from those records, called the Books of the New Testa
ment, wherein are deposited many words and actions of our
Saviour's life and conversation, as likewise many rules of be
lief and practice — or may those truths be collected from any
other source ?
Y. To satisfy this difficulty, should I not inquire, whether
any Rule has been prescribed, which it is my duty to follow,
and, by following which, I shall learn, in perfect security, the
truths in question ; conscious, that, without such rule to guide
me, I must be liable, from the very character of my mind, to
fall into misconceptions and error ?
YI. I now turn to those Scriptures, and perusing them with
respectful caution, I find, that, in giving His last instructions
to His Apostles, Christ bids them Go, and teach all nations,
teaching them to observe all things whatsoever He had com
manded ; and He promises to be with them all days, even to
the end of the world (Matt, xxviii.) In the Gospel of St.
Mark (c. xvi.), I find the same injunction repeated, with the
threat, that he who believeth not the Gospel, which shall be
preached to every creature, shall be condemned.
YIL This is the ordinance or rule which I sought : and by
it, I plainly see, two things are established ; first, an authority
XXVlii INTRODUCTION.
which is to point out to me, by teaching, what I am to believe ;
and, secondly, a duty, if I will be saved, of listening to and
obeying that authority.
VIII. But I cannot discover, that any command is given, of
committing to writing what our Saviour had taught, nor any
reference made to books that might be written. Go and teach
is the simple mandate : and as, during the lives of the Apos
tles, there was no written word that could be a rule, under
what new injunction is the rule of teaching set aside, and that
of Scripture-interpretation substituted ?
IX. The authority then, of which I speak, was first lodged
with the Apostles, to whom it was directly committed ; but
as they, in a few years, would be called away from their
labors, and Christ promised that He would be with them to
the end of the world, must not this promise include them
and their successors in the ministry of the Gospel ?
X. Should it be restricted to the few years of the lives of
the Apostles, would Heaven, I humbly ask, have sufficiently
provided for the perpetuity of that faith, the foundations of
which had been laid at such a vast expense of supernatural
means ?
XI. In the successors, then, of the Apostles, I conclude,
was to be lodged, when they were gone, the same authority
of teaching ; and to the faithful was to descend, under the
same menace of condemnation, the duty of receiving what
they should be thus taught.
XII. Still, this being allowed me, must it not be proved —
in order to ascertain the genuine character of these teachers
— that the line of their succession from the Apostles, during
eighteen hundred years, has not been broken ; and, more
over, that nothing, at any time, has been added to, nor taken
from, that deposit of sacred truths, which was originally
committed to the Apostles ?
XIII. Doubtless, this must be proved : — First, then, I look
to the promise of Christ, that He would be with the pastors
of His Church to the end of the world. — Secondly, I turn to
INTRODUCTION. XXIX
the annals of history, in which is recorded the succession of
those pastors — the object of my research — and I particularly
select the succession of the Bishops of Rome. — Thirdly, I
institute a similar inquiry, through a similar research, on the
points of belief.
XIY. The result of this investigation is — That a line of
succession, in that Church, may be traced, distinctly and in-
controvertibly ; and that, whether I take the whole code of
belief, or, which is more easily accomplished, select any one
article ; state it, as it is now publicly taught ; and pursue it
through the popular books of instruction, and the writings of
those, who, in every age, have recorded its doctrine — I am,
invariably, brought to one conclusion, that the Catholic be
lief of the nineteenth century does, in no point, differ from
the belief of the early ages, that is, from the belief of the
Apostles.
XY. Here I rest in perfect security : my reason has led
me to a guide, and to that guide I submit my judgment, on
all those points which it has pleased God to reveal, and His
Church proposes to my belief. — I have said, why I am a
Catholic.
But let it not be imagined, that, because the Catholic bows
in humble submission to the voice of the teaching authority,
on such points, and so far, as Christ has commanded, that his
liberty, on other subjects, is abridged ; or that, on such sub
jects, he is not as free to reason, to discuss, to receive, or
to reject, as the freest man can wish. So it was of old : Of
every tree of the garden thou may est freely eat, said the Lord
to Adam : but of the tree of knowledge of good and evil,
thou shalt not eat of it: for in the day that thou eatest there
of, thou sJialt surely die (Gen. ii.) Here was a restriction ;
and shall the descendants of Adam think it much to be re
strained, where the utmost license of thought could lead them
to no certain knowledge ? When our first parents did eat,
we know who told them that their eyes should be opened,
and that they should be as Gods, 'knowing good and evil. —
XXX INTRODUCTION.
I was not aware that the exercise of private judgment had
been so early recommended.1
Under what misconception, now, has it been made a sub
ject of reproach to Catholics, that the use of reason is for
bidden to them ? I have led the reader through a series of
investigation, composed of fifteen members; which investi
gation, it is plain, to be completed, must be carried on to a
much greater length. And every Catholic, whose circum
stance will allow it, and whose capacity will bear him
through, is invited to pursue a similar inquiry, from which
the avenues to his faith will be best secured, and himself be
always ready to satisfy every one that asketh a reason of that
hope which is in him. To facilitate this inquiry, the follow
ing compilation has been undertaken. — I will now proceed.
Secondly. — Much has been written on the use to be made
of the Fathers, and on their authority in deciding contro
verted points of doctrine. Their use — as far as the subject
before us is concerned — regards their testimony ; and may
be considered as limited to their being witnesses to the doc
trines which they had received. What their characters may
be as writers on general subjects, or what their style of com
position, is foreign from my plan to consider. I observe,
when they speak on points of essential belief, that they uni
formly hold the same language — the language of St. Paul-
declaring that what they received, that they deliver. They
give nothing new, speak of nothing new, but error ; and to
every attempt at innovation they as uniformly profess them
selves hostile.
The testimony, then, of these men — not conspiring to the
maintenance of any preconcerted purpose ; often separated
by distance of space and time ; not speaking the same lan-
1 This pretended right of private judgment is called by a modern writer
" the pride and pleasure of the human mind." 1 recommend to the peru
sal of Catholics his work entitled, A Sketch of the Denominations of the
Christian World, by the Rev. John Evans. In it they will behold a fine
display of the effects of that prolific principle; while they learn to thank
heaven for the better guide it has provided for them.
INTRODUCTION.
guage, some being Greeks and others Latins— is irresistible.
It is not their reputation for piety, for candor, nor for ortho
doxy, that carries conviction to the mind of the reader _ for
the testimony of Tertullian, when a Montanist heretic, to the
fact of his having received such doctrines, is little less than
before his defection — but the simple circumstance of united
testimony.
In the second and third centuries, it will be noticed, the
authorities are less numerous, from the obvious reason that
fewer works on religion were then written ; or that— which
to us is the same — fewer have come down to us. But it has
often excited my surprise, that all our doctrines can, even
then, be so distinctly traced, when no opposition to their
truth called for any direct testimony. On these occasions,
however, that is, before the subtlety of error made it
necessary to be more accurate, it was very natural that
teachers of the people and writers should be more loose and
unguarded in their expressions. And so it was. St. Jerome,
I recollect, remarks, speaking of some Fathers who wrote
before the Arian controversy, that their words might not
have been always accurate ; and the same apology, on other
subjects, has been made for Lactantius and other writers.
They spoke without fear of being misunderstood ; using such
phrases as were in common use. But when that heresy, and
those rising from it— the errors of Nestorius and Eutyches—
had made it necessary to adopt a language of more precision,
writers of inferior talents and acquirements became more
guarded and more correct.
A man of common candor, being aware of this, will know
how to judge, as he investigates the opinions of those early
days. Before any controversy had arisen on a particular
point of doctrine, he will not look for the same precision as
after Arius and JSTestorius had caused litigation ; and he will
be disposed to make allowances for the case.
It may be expected that I shall claim this allowance on the
subject of Christ's presence in the Eucharist; a point which,
xxxii INTRODUCTION.
during the centuries of which I am speaking, had experienced
no contradiction : but I shall not, with such fulness and de
cision is the doctrine everywhere announced. Still, I will
not deny that a captious controvertist may, on this and other
points, extract some few passages, not always so full and
explicit, which he may think himself at liberty to make use
of, should the candor of his mind not incline him to compare
passage with passage ; to explain what may seem ambiguous
or loosely worded, by what is clear and precise ; and to de
cide finally, not from detached clauses, but from the united
evidence of those who, during the period of the century,
wrote incidentally or purposely on the subject.1
Having mentioned the subject of the real presence, and
observed how full and decisive on it are the sentiments of the
early Fathers, I may be allowed, perhaps, to introduce the
analogous declaration of the great innovator, Luther. He is
defending his own opinion against those who— making use of
the liberty which he had promulgated, of expounding the
Scriptures by their own judgment— denied the real or cor
poreal presence. " That no one among the Fathers," he says,
"numerous as they are, should have spoken of the Eucharist
as these men do, is truly astonishing. Not one of them
speaks thus : There is only bread and wine ; or, the body and
Mood of Christ are not present. And when we reflect how
often the subject is treated and repeated by them, it ceases to
be credible— it is not even possible— that, not so much as
once, such words as these should not have dropped from some
of them. Surely it was of moment that men should not be
drawn into error. Still, they all speak with such precision,
evincing that they entertained no doubt of the presence of
the body and blood. Had not this been their conviction, can
it be imagined that, among so many, the negative opinion
should not have been uttered on a single occasion ? On other
* See the Discipline of the Secret, and elsewhere, on the reserve occa
sionally observed by the Fathers in speaking of the mysteries before
uninitiated.
INTRODUCTION. XXxiii
points this was not the case. But our Sacramentarians, on
the other hand, can proclaim only the negative or contrary-
opinion. These men then, to say all in one word, have drawn
their notions neither from the Scriptures nor the Fathers." —
Defensio verborwn Coence, t. vii. p. 391. Edit. Wittembergas,
1557.
These authorities so chained his mind that no effort could
release him. He blushes not to add : " This I cannot, nor am I
willing to deny, that had any one, five years ago, been able to
persuade me, that in the .Sacrament were only bread and wine,
he would have laid me under great obligations to him. In
the discussion of this point, studiously anxious, I labored
much. Every nerve was stretched to extricate myself, if
possible ; for I was clearly sensible, that nothing would have
given so much pain to the Roman bishop.' ' — Ibid. p. 502.
This extraordinary man could show some respect to the
Fathers, when their opinions served to strengthen his own ;
but when they differed, all respect ceased. Our Henry VIII.
had entered the lists with him, in defence of the sacrifice of
the Mass ; the friar replied : "To establish this sacrifice,
Henry has recourse, at last, to the words of the Fathers.
Heaven well knows that I care not if a thousand Austins, a
thousand Cyprians, or a thousand other such, were against me.
God cannot err and deceive : Austin and Cyprian, and all the
vessels of election, might and did err." — Contra Regem Angl.
t. ii. p. 334.
This may pass with Luther : but the more humble man
will ask, " If the testimony of the Fathers may be disregarded,
by what other means shall that chain of evidence be sup
ported, which, through the lapse of ages, unites and has
united the successive generations of believers in one faith
with Christ and His Apostles ? I adduce therefore with
pleasure the testimony of two divines of the Established
Church, whose least praise it was, that they professed them
selves the disciples of this inconsistent reformer.
Dr. Cave thus speaks : " In this are all Protestant divines,
XXxiv INTRODUCTION.
with few exceptions, agreed, that the Scripture is the first and
only infallible rule of faith and morals ; and that the next
place is due to the Fathers, as far as they accord with, and ap
prove, and confirm, by their testimony, the truth contained in
the Scripture. We revere the Fathers ; not indeed as judges
of the faith, but as witnesses, who deliver to us with fidelity
what was in every age done and believed. They hand down
to us the sacred deposit of faith ; and clearly point out what
and when heresies rose, and the article of faith which they
opposed. The more ancient those witnesses, the stronger is
their testimony, and our reliance on them the more firm.
Thus did those champions of old, Tertullian, Augustine, and
others, proceed in their defence of the Christian Religion—
unceasingly appealing to their forefathers — and among them
no one has treated this argument more successfully than Yin-
cent of Lerins, in his Commonitorium against Heretics." —
Ep. Apolog. in Append, t. ii. Hist. Lit. p. 68. Oxonii, 17±3.
The same is the language of Dr. Mills, in his dedication of
the works of St. Cyril of Jerusalem to the Earl of Pembroke
and Montgomery : " Although you do not allow that the au
thority of the Fathers is sufficiently strong to establish a new
dogma of faith, yet it is usual with you to adduce them as
witnesses of the faith once delivered to the saints, and as most
faithful interpreters of the Word of God. For since the
many controversies with which the Church in our days is
harassed, have arisen from the contending parties not admit
ting any certain rule whereby to interpret the Scripture —
different authors drawing from the same words different and
absolutely contrary meanings — these contentions would be
happily terminated, if that, which was held by the Church at
all times, and in all or most places, were on both sides ad
mitted as true, certain, and indisputable. And I myself have
heard you reject, not without indignation, the Scriptural in
terpretations adduced by the Arians and Socinians, for no
other reason than because they are most remote from the
sense of the Fathers."
INTRODUCTION. XXXV
It is proper to add that many of these Fathers, to whose
testimony we have recourse, were themselves bishops of the
churches which the Apostles had founded ; to which churches
an appeal was always made against the heretics, in favor of
the true doctrine. "What the Apostles taught," observes
Tertullian, " that is, what Christ revealed to them, can best
be learned from those churches which the Apostles founded?1
He then adds : " All doctrine that agrees with the faith of
those original and mother churches, is to be deemed true ; all
other is false ; not coming from the Apostles, nor from Christ,
nor from God." This he repeats, and the same, as will be
seen, is repeated by others. If then the authority of these
churches be such, such must be the authority of their teach
ers ; not only when they preached the doctrine which they
had received, and their churches preserved ; but likewise when
they committed the same to writing, and attested its truth.
I could here give a list of those Fathers who presided over
those apostolic churches ; but the reader will notice them as
he goes on, and the attention to it will give him pleasure.
Thirdly. — On some occasions I have introduced the autho
rity of councils. Always I could not ; because councils had
not always spoken. When they do, their voice, in our opin
ion, is most decisive. They form the representative body of
the universal Church. Yet councils, whether general or na
tional, or provincial, in their decisions, proceed on the com
mon principle that guides individually the pastors of the
Church. Having inquired, on the controverted point which
has called them together — by turning to the annals of former
times — what was then taught, as confirmed by the Scriptures
and the testimony of the Fathers ; and having declared what
they themselves, the pastors of the faithful, and the guardians
of the deposit of faith, have received ; they pronounce that
to be error which is not conformable to the truth thus au
thenticated ; and by a new definition, if judged necessary, re
confirm this truth. To remove ambiguity it may sometimes
appear expedient to adopt a new term, as was done at Nice,
XXXVI INTRODUCTION.
when the word consubstantlal, against the error of Arms, was
received into the Creed. But nothing new in the doctrine
is thereby announced; a more explicit profession alone is
brought forward, or, as it has been well expressed, " in con
sequence of the sophistries of error, a clearness and accuracy
are adopted, which the contested article, while uncontested,
did not stand in need of."
In Councils then is a greater solemnity, when the Pastors
of the Church, with an united voice, proclaim what is the
doctrine that has been transmitted to them. This they did
in the first general synod, held at Nice, against the errors of
Arius; and the same process was followed at Trent, at a
much more recent period, when the innovating spirit of the
times called for a like interference. But — let me repeat it —
the same principle, on all points of faith, directs the proceed
ings of Councils, that is the guide to each individual prelate,
in instructing the flock committed to his charge : What I
have received, that I deliver to you. — Discipline, which is
subject to the alterations of time and place, allows other
modes of proceeding.
Fourthly. — I have not failed, under each name, to notice
whether the Father was of the Greek or the Latin Church ;
a circumstance to which I advise the reader to attend. Dur
ing these five centuries, indeed, and long after, there was not
a shade of difference — as their expressions will evince — in the
sentiments of the two Churches, on any single article of be
lief. All were Catholics, and so — a few points excepted—
have the Greeks continued down to the present day. In the
ninth century the schism began; and has never since been
completely closed ; the points of disunion principally being—
the primacy of the Roman Bishop over all the Churches ; the
addition made to the Creed of Constantinople, usually called
the JSTicene Creed, concerning the procession of the Holy
Ghost from the Son ; and the use of unleavened bread, at
the altar, by the Latins. The ambition of Photius, the learned
Patriarch of the imperial city of Constantinople, first fomented
INTRODUCTION. XXXV11
the quarrel, which much of the same spirit, I fear, has since
upheld.
Owing to this schism it has been, that many persons, not
attentive to dates, but attentive to the present difference of
opinions, have incautiously fancied that the Greek and Latin
Churches at no time thought alike ; and that the points on
which they differ are many, and not the few which I have
mentioned. To obviate this mistake on the first head, I
wished the reader regularly to notice, as he passes from cen
tury to century, and from Father to Father, with what uni
formity they utter the same sentiments, whether members of
the Greek or the Latin rite.
This unity of belief, so observable in the early centuries,
which must be viewed as an essential mark of the Church of
Christ, as it rests on the immutable nature of truth, and is
secured in its perpetuity by the means so often stated, must,
if we reasoned only from moral probabilities, ever continue.
The public mind, it will be admitted, has been often agitated,
and often divided by discordant opinions, arising from the
disputes of theologians, on a variety of subjects ; though oft-
ener such disputes — at least, among us in the west — gained
not the ear of the multitude. As far as it went, this was
an evil ; but it is an evil inseparable from that liberty of
thought and speech, which should not and cannot be abridged.
But in the heat of the warmest altercations, no discordance
was at any time discoverable on the points of general belief,
and the authority connected with them. This fact is deserv
ing of notice, and must appear more so, when, through the
progress of thirteen centuries, which followed the times of
which I have spoken, we contemplate the earlier events only
— that is, the state of the European kingdoms, invaded and
occupied by barbarous nations ; the monuments of ancient
days, in literature and in arts, destroyed ; the venerable lan
guage of Home merging in foreign dialects ; and — but the
picture by too many writers is too deeply colored — the whole
face of the moral world disfigured by ignorance, superstition,
XXX\ail INTRODUCTION.
arid base credulity. In the east, from the wider spread of
heresies, and the portentous conquests of Mahomet and his
followers, the case was worse. Yet the faith of the Jeromes
and the Chrysostoms was not affected : the number of its
professors was curtailed ; but wherever that faith was, there
it was one and entire. Surely the hand of that Being which
promised to be with His Church to the end of the world, is
in this visible ; protecting and upholding what I called the
work of His mercy.
To the other moral causes of the perpetuity of Faith, must
likewise be added, in the west, the vigilant superintendence
of the Roman bishop ; which vigilance, as, in the darker ages,
it became more necessary, was more active ; while his chair,
with which all churches held an intercourse, served through
out as a centre of union to all. Let me also add, as another
preservative cause of unity in faith, the continued prevalence
of the Latin language in the public service of the Church.
And the culture of this language, and also that of Greece,
while it prepared the Christian minister for the discharge of
his public functions, preserved them both from extinction ;
tended to give some relish for the learning of former days,
and witli it an anxiety not to let perish the choicest monu
ments of that learning ; and, should a better era arise, it would
be at hand to aid the reviving cause of letters.
The sum of these observations, which I am compelled to
close, may be comprised in a few words. We believe that all
the points of our Faith — contained in the series of the suc
ceeding Propositions — as likewise such other points as are
common to us and other Christian societies, were originally
taught by Christ, and by Him communicated to His Apostles,
to whom He gave a commission to go and teach the same to
all nations ; promising, at the same time, that He would be
with them to the end of the world. This body of divine
truths, those Apostles, we believe, delivered, pure and un
altered, as they had received them, to the nations which they
converted, and to those men particularly whom they ap-
INTRODUCTION. XXxix
pointed to be their successors in the ministry. The form of
teaching ordained by Christ was thus established. But as
daily in the progress of time — let us say, by the end of the
first century — men began to recede further from the days of
Christ and His Apostles, a necessity arose, that every preacher
of the Christian doctrine should prove to his hearers that the
points which he delivered as divine truths were really such ;
that is, that they were those which Christ and His Apostles
had taught. His own word, it is plain, could not here suffice.
He has recourse, therefore, to the aid of testimony : to the
testimony of those who had conversed with the Apostles, and
had been instructed by them, could any such be found ; or to
such documents as they might have left ; and he has recourse,
with peculiar confidence, to those writings which now began
to be circulated, and were received as authentic in the churches.
These writings we call the books of the New Testament, which
were then carefully preserved ; and in their integrity have
been transmitted to us.
Thus is the use of these Scriptures at once made manifest ;
and, as time goes on, their use in the same sense remains ;
while to them, as an additional testimony, continue to be
superadded the works of the Fathers. These attest, century
after century, what are the points of Faith which were re
ceived, and were delivered. Through this channel, then, as
St. Paul expresses it, of receiving and delivering, all the
truths taught by our Saviour Christ are transmitted to us
in an uninterrupted series, by the pastors of the Church ;
which truths the Scriptures confirm ; while the writings of
the Fathers accompany and attest the legitimacy of their
descent.
The following passage from Bossuet will enrich this im
perfect disquisition. Reasoning with the Calvinistic minister,
Claude, in a beautiful strain of eloquence, he thus proceeds :
" There was no time when a visible and speaking authority
did not exist, to which submission was due. Before Jesus
Christ, that authority, among the Jews, was in the Synagogue :
xl INTRODUCTION.
when the Synagogue was on the point of failing, Jesus Christ
Himself appeared ; when this divine personage withdrew, He
left a Church, and with it His Holy Spirit. Tell me that Jesus
Christ once more appears upon earth, teaching, preaching, and
working miracles, I want this Church no longer. But if you
take her from me, again I must have Jesus Christ in per
son, speaking, instructing, deciding by miracles and with
an unerring authority. But has He not left, you say, His
written word ? He has ; a word holy and adorable ; but it is
a word that may be handled and expounded as fancy shall
direct ; a word that remains silent under every interpretation.
When difficulties and doubts arise, then, 1 must have some ex
ternal guide that shall solve those difficulties, and satisfy my
doubts ; and that guide must be unerring."— Conference avec
M. Claude, p. 129.
I will close with the character of a Catholic, as drawn, in
the fifth century, by Vincent of Lerins, of whom I hereafter
speak : " He is a true and genuine Catholic, who loves the
truth of God, His Church, and its members ; who to his re
ligion and his faith prefers nothing— not the authority of any
man, not wit, not eloquence, not philosophy : but who, looking
down upon these things, and firmly fixed in his belief, re
solves to admit, and to adhere only to that which from ancient
times he knows to have been universally received."— Com-
monit. c. xx. p. 346.
In necessariisunitas,in duUis Liberia^ in omnibus char Has.
THE
FAITH OF CATHOLICS,
ETC., ETC.
THE RULE OF FAITH.
All that, and that only, is of Catholic Faith which God
has revealed, and the Church proposes to the belief of all.1
FOR any doctrine to be of Catholic Faith, two things are
necessary : first, that it be revealed ; second, that it be pro
posed by the Church. Of which two conditions, if either
be wanting, such doctrine is not of Catholic Faith. The
second condition presupposes the first ; for as the Apostles
were commissioned to teach only such truths as they had
received from Christ, that is, what He had revealed to them ;
so their successors in the ministry, by virtue of the same
commission, and under the direction of the same Divine
Spirit, continued to teach the same. It is by the touchstone
of this Rule that we wish each article of our faith to be
proved; and, consequently, the doctrines contained in the
following propositions.
1 See Veron, de Regula Fidei Catholicce, translated by the Rev. J.
Waterworth, Birmingham, 1833.
JUSTIFICATION
PAHT I.
JUSTIFICATION THROUGH CHRIST, AND THE
MERIT OF GOOD WORKS.
PROPOSITION I.
When man has sinned, the remission or pardon of sin is
not attainable ly him, otherwise than in and by the merits
of the sufferings and death of Jesus Christ, who freely pur
chased our ransom.
SCRIPTURE.
.' c. iii. v. 23, 24, 25. " For all have sinned ; and do
need the glory of God. Being justified freely by His grace,
through the redemption that is in Christ Jesus, whom God
hath proposed to be a propitiation through faith in His
blood."
1 Cor. vi. 20. 4k For you are bought with a great price."
Ephes. i. 7. '' In whom we have redemption through His
blood, the remission of sins, according to the riches of His
grace."
Coloss. i. 14. " In whom we have redemption through His
blood, the remission of sins." ii. 14. " Blotting out the
handwriting of the decree that was against us."
1 Tim. ii. 5, 6. " For there is one God, and one Mediator
of God and men, the man Christ Jesus, who gave Himself a
redemption for all."
1 St. Paul, of a persecutor, became an Apostle of Jesus Christ, in the
year 34. He was of the tribe of Benjamin, and city of Tarsus, in Cilicia.
He wrote fourteen epistles, which he addressed to the Thessalonians, the
Galatians, the Corinthians, the Romans, the Ephesians, the Philippians,
the Colossians, the Hebrews, Philemon, Timothy, and Titus. He suffered
martyrdom at Rome, about the year 66.
THROUGH CHRIST. 3
1 John1 ii. 1, 2. " But if any man sin, we have an Advo
cate with the Father, Jesus Christ the just : and He is the
propitiation for our sins ; and not for ours only, but also for
those of the whole world."
PROPOSITION II.
It is only through the same merits of Jesus Christ, that
the just man can obtain either an increase of holiness in
this life, or eternal happiness in the next.
SCRIPTURE.
John xv. 5. " He that abideth in me, and I in him, the
same beareth much fruit : for without me you can do
nothing."
Rom. v. 9, 10. " Christ died for us ; much more, there
fore, being now justified by His blood, shall we be saved
from wrath through Him. For if, when we were enemies,
we were reconciled to God by the death of His Son, much
more, being reconciled, we shall be saved by His life."
Ephes. ii. 8, 9. " For by grace you are saved through
faith, and that not of yourselves, for it is the gift of God,
and not of works, that no man may glory."
Tit. iii. 7. " That being justified by His grace, we may be
heirs, according to hope, of life everlasting."
PROPOSITION III.
The good works of a just man, proceeding from grace and
charity, are so far acceptable to God, through His goodness
and sacred promises, as to be truly deserving of an eternal
reward ; " God crowning His own gifts, when He crowns the
good works of His servants."
1 St. John was the son of Zebedee, and the beloved disciple of Jesus
Christ. He wrote his Apocalypse, or book of Revelations, in the year 95 ;
and his gospel, not before the year 97, — that is, not before the Gospel had
been preached and delivered by the Apostles for the space of forty-four
years. He wrote also three epistles, and died at Ephesus, in the year 100,
or 101.
4 JUSTIFICATION
SCRIPTURE.
Matthew? x. 42. " And whosoever shall give to drink to
one of these little ones a cup of cold water only, in the
name of a disciple, amen I say to you, he shall not lose his
reward." Ib. xvi. 27. " For the Son of man shall come in
the glory of His Father, with His angels : and then He will
render to every man according to his works." Ib. xxv. 34,
35. " Then shall the King say to them that shall be on His
right hand : Come, ye blessed of my Father, possess the king
dom prepared for you from the foundation of the world :
for I was hungry, and you gave me to eat."
1 Cor. ix. 24, 25. u Know you not, that they that run in
the race, all run indeed, but one receiveth the prize ? So run
that ye may obtain. And every one that striveth for the
mastery refraineth himself from all things ; they, indeed, that
they may receive a corruptible crown, but we an incorruptible
one."
2 Cor. iv. 17. " For that which is at present momentary
and light of our tribulation, worketh for us above measure
exceedingly an eternal weight of glory." Ib. v. 10. " For
we must all be manifested before the judgment seat of
Christ, that every one may receive the proper things of the
body, according as he hath done, whether it be good or evil."
2 Tim. iv. 8. " As to the rest, there is laid up for me a
crown of justice, which the Lord, the just judge, will render
to me in that day ; and not to me only, but to them also that
love His coming."
Ileb. vi. 10. " For God is not unjust, that He should for
get your work, and the love which you have shewn in His
name, you who have ministered, and do minister to the
saints."
1 St. Matthew, of a publican, became an Apostle of Jesus Christ. He
was the first who committed to writing an account of our Saviour's life.
His gospel was probably written in the language of his country, that is, the
Syro-Chaldaic ; the time is uncertain. Some think about the year 39 ; Dr.
Lardner, about the year 64.
THROUGH CHRIST. 5
James1 ii. 14, 17, 26. " What shall it profit, my brethren,
if a man say he hath faith, but hath not works ? Shall faith
be able to save him ? — So, faith, also, if it hath not works, is
dead in itself. — For even as the body, without the spirit, is
dead : so also faith without works is dead."
2 Peter* i. 10. " Wherefore, brethren, labor the more, that
by good works you may make sure your calling and election."
As the doctrine of these three propositions is very generally
admitted, — and all controversy on the subject, in regard to
the belief of Catholics, has in a great measure ceased, — I shall
not insert the passages from the early Fathers, which I had
prepared, and which, agreeably to my plan, should be here in
troduced, to show that, as what our Church teaches is con-
firmed by the Scriptures, so is its descent from the Apostles
also, attested by the writings of the ancient Fathers. On
man's justification through Christ, they are particularly full.
But I must not omit, on this head, the declarations of the
Council of Trent, which I wish the reader to compare with
the words of the Propositions.
" Though no man can be just, but he to whom the merits of
the passion of our Lord Jesus Christ are communicated, yet
this is done in the justification of the sinner, when, by the
1 St. James was the brother of St. Jude, and bishop of Jerusalem, which
church he governed twenty-nine years. He has left us one epistle.
9 St. Peter was the son of Jona, and the chief of the Apostles. He wrote
two epistles to the Jewish converts, who were dispersed over Asia Minor ;
the first about the year 50, and the second a little before his death. Hav
ing governed the church at Antioch for some years, he established his apos
tolic chair at Rome, where he suffered martyrdom about the year 66.
3 This council, which opened in 1545, and closed in 1563, was convened
against the errors of, Luther and other innovators, and for the reform of
abuses ; and as it is the last general one that has been held, and its de
cisions on doctrinal points are universally admitted by the Latin Church, —
those decisions may be considered as forming a complete statement of the
doctrines which the prelates, assembled at Trent, had received from their
predecessors. On the subject of justification they say : — "This holy Synod
means to expound to all the faithful of Christ the true and sound doctrine,
6 JUSTIFICATION
merit of that most holy passion, the charity of God is by the
Holy Spirit infused into the hearts of those who are justified,
and is inherent therein ; whence, in justification itself, together
with the remission of sins, man receives, through Jesus
Christ into whom he is implanted, all these infused together,
faith, hope, and charity." Seas. vi. c. 7, p. 30. " Wherefore, to
them who do well unto the end, and who hope in God, eternal
life is to be proposed ; both as a grace which is mercifully
promised to the sons of God through Jesus Christ, and as a
recompense to be faithfully rendered, through the promise of
God Himself, to their good works and merits. — And as Jesus
Christ perpetually sheds His influence on those who are justi
fied, which influence ever precedes and accompanies, and fol
lows, their good works, and without which they could in no
wise be meritorious and pleasing to God, we must believe that
nothing more is wanting to the justified, to prevent their being
accounted to have fully satisfied, by those very works which
have been done in God, the divine law as to their state in this
life, and to have truly merited eternal life, to be obtained in
its due time, if so be, however, that they depart in grace.
Neither is this to be omitted, — that although, in the sacred
Scriptures, so much be so absolutely attributed to good works,
that Christ promises that even he that shall give a drink of
cold water to one of His little ones shall not be without his re
ward, and that the Apostle testifies that, what is but a light
and momentary tribulation here, works in us an exceeding
weight of glory in heaven, nevertheless, God forbid that
a Christian should either trust or glory in himself, and not in
the Lord, whose bounty is so great towards all men, that He
will have the things which are His gifts to be their merits."—
11. c. 16.
which Christ, the author of our faith, taught, which the Apostles delivered,
and which the Catholic Church, guided by the Holy Spirit, has ever re
tained."— Sess. vi. Procem. p. 24, Edit. Antwerpice, 1640.
THROUGH CHRIST.
FAITH IN CHRIST: ITS OBJECT AND
CHARACTER.
PROPOSITION IV.
The merits of Jesus Christ, though infinite in themselves,
are not applied to us, without a right faith in Him ; which
faith is one, entire, and conformable to its object ; which ob
ject is Divine Revelation, that is, the truths taught by Christ;
and to that revelation, or to those truths, Faith gives an un-
doubting assent.
SCRIPTURE.
Mark1 xvi. 15, 16. " Go ye into the whole world, and
preach the Gospel to every creature. He that believeth, and
is baptized, shall be saved : but he that believeth not, shall be
condemned."
Acts 2 iv. 12. " Neither is there salvation in any other. For
there is no other name under heaven given to men, whereby
we must be saved."
Rom. iii. 22. " Even the justice of God, by faith of Jesus
Christ, unto all and upon all them that believe in Him." 11.
x. 8, 9. " This is the word of faith which we preach : that if
thou confess with thy mouth the Lord Jesus, and believe in
thy heart that God hath raised Him up from the dead, thou
shalt be saved."
Heb. xi. 6. " But without faith it is impossible to please
God : for he that cometh to God, must believe that He is, and
is a re warder to them that seek Him."
1 St. Mark was the disciple of St. Peter, and the founder of the church
of Alexandria. It is generally believed that he wrote his gospel at Rome,
under the eye of St. Peter, and about the year 45, if not later.
2 The Acts of the Apostles, which contain the history of the Church for
about thirty years from the ascension of Christ, were probably written by St.
Luke, the companion of St. Paul, about the year 63. His gospel was writ
ten a few years sooner.
8 DIVINE REVELATION.
COUNCIL OF TRENT.
" When the Apostle says that man is justified by faith, and
gratuitously, those words are to be understood in that sense
which the perpetual consent of the Catholic Church has held
and expressed ; to wit, that we are therefore said to be justi
fied by faith, because faith is the beginning of man's salva
tion, the foundation and root of all justification ; without
which (faith) it is impossible to please God." — Sess. vi. c. viii.
DIVINE REVELATION.
PROPOSITION V.
The Divine Revelation contains many mysterious doc
trines, surpassing the natural reach of the human under
standing : for which reason, it became the wisdom and good
ness of God to provide some way or means whereby man
might be enabled to Learn what those mysterious doctrines are
— means apparent to all; proportioned to the capacities of all ;
and sure and certain to all.
SCRIPTURE.
Matt. xi. 25, 26. " At that time Jesus answered and said : I
confess to Thee, O Father, Lord of heaven and earth, because
Thou hast hid these things from the wise and prudent, and
hast revealed them to little ones. Yea, Father, for so hath it
seemed good in Thy sight." Ibid. xvi. 17. " And Jesus an
swering, said unto him : Blessed art thou, Simon Bar-jona :
because flesh and blood hath not revealed it to thee, but my
Father who is in heaven."
John xv. 22. " If I had not come, and spoken to them, they
would not have sin : but now they have no excuse for their
sin."
1 Cor. i. 27. "But the foolish things of the world hath
God chosen, that He may confound the wise ; and the weak
AUTHORITY OF THE CHURCH. 9
things of the world hath God chosen, that He may confound
the strong." Ib. ii. 12, 13. " Now we have received, not the
spirit of this world, but the spirit that is of God : that we
may know the things that are given us from God : which
things also we speak, not in the learned words of human wis
dom ; but in the doctrine of the spirit, comparing spiritual
things with spiritual."
Eph. iv. 11, 14. " And he gave some Apostles, and some
Prophets, and other some Evangelists, and other some Pastors
and Doctors. That henceforth we be no more children, tossed
to and fro, and carried about with every wind of doctrine, by
the wickedness of men, by cunning craftiness, by which they
lie in wait to deceive."
THE AUTHORITY AND MARKS OF THE CHURCH.
PROPOSITION VI.
The way or means by which to arrive at the knowledge of
the divine truths, is attention and submission to the voice of
the Pastors of the Church : a Church established by Christ
for the instruction of all / spread for that end through aU
nations ; visibly continued in the succession of Pastors and
people through all ages. Whence the marks of this Church
are, Unity, Visibility, Indefectibility, Succession from the
Apostles, Universality and Sanctity.
THE AUTHORITY OF THE CHURCH.
SCRIPTURE.
Matt. xvi. 18. " And I say to thee, that thon art Peter; and
upon this rock I will build my Church, and the gates of hell
shall not prevail against it."
Matt, xviii. 17. " And if he will not hear them, tell the
10 AUTHORITY
Church. And if he will not hear the Church, let him be to
thee as the heathen and publican."
Matt, xxviii. 18-20. " And Jesus coming, spoke to them,
saying : All power is given to me in heaven and in earth.
Going therefore teach ye all nations, baptizing them in the
name of the Father, and of the Son, and of the Holy Ghost ;
teaching them to observe all things whatsoever I have com
manded you : And behold, I am with you all days, even to the
consummation of the world."
Mark xvi. 15. " And He said to them : Go ye into the whole
world and preach the Gospel to every creature."
Luke x. 16. " He that heareth you, heareth me ; and he that
despisethyou, despiseth me ; and he that despiseth me, despiseth
Him that sent me."
John xiv. 16-18. " And I will ask the Father, and He shall
give you another Paraclete, that He may abide with you for
ever, the Spirit of truth, whom the world cannot receive,
because it seeth Him not, nor knoweth Him ; but you shall know
Him, because He shall abide with you, and shall be in you. I
will not leave you orphans ; I will come to you."
John xvi. 13. " But when He, the Spirit of truth, is come,
He will teach you all truth.1 For He shall not speak of Him
self : but what things soever He shall hear, He shall speak ; and
the things that are to come He will show you."
Acts xv. 28, 41. " For it hath seemed good to the Holy Ghost
and to us, to lay no farther burden upon you than these neces
sary things. And he (Paul) went through Syria and Cilicia,
confirming the churches : commanding them to keep the pre
cepts of the Apostles and ancients." See also ib. xvi. 4.
Acts xx. 28. " Take heed to yourselves and to the whole flock,
wherein the Holy Ghost hath placed you bishops, to rule' the
Church of God, which He hath purchased with His own blood."
1 Cor. xii. 28, 29. " And God indeed hath set some in the
1 tO8r}yrf6ai vyat efc natfar rrjv d\^eiavt he will guide you into
all the truth.
5 notjuairetr, to feed, or rule.
OF THE CHURCH. 11
Church, first Apostles, secondly Prophets, thirdly Doctors:
are all Apostles ? are all Prophets ? are all Doctors ? "
Ephes. iv. 11-14. " And He gave some apostles, and some
prophets, and other some evangelists, and other some pastors
and doctors : for the perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ : until we
all meet in the unity of faith, and of the knowledge of the
Son of God, unto a perfect man, unto the measure of the age
of the fulness of Christ: that henceforth we be no more
children tossed to and fro, and carried about with every wind
of doctrine by the wickedness of men, by cunning craftiness
by which they lie in wait to deceive."
1 Tim. iii. 14, 15. " These things I write to thee, hoping
that I shall come to thee shortly. But if I tarry long, that
thou mayest know how thou oughtest to behave thyself in the
house of God, which is the church of the living God, the
pillar and ground of truth."
Heb. xiii. 7, IT. " Eemember your prelates who have spoken
the word of God to you ; whose faith follow, considering the
end of their conversation. Obey your prelates, and be subject
to them. For they watch as being to render an account of
your souls."
1 John iv. 1, 6. " Dearly beloved, believe not every spirit,
but try the spirits if they be of God : because many false
prophets are gone out into the world. We are of God. He
that knoweth God heareth us. He that is not of God, heareth
us not. By this we know the spirit of truth and the spirit of
THE FATHEES.
CENTURY I.
ST. CLEMENT of Rome, of the Latin Church.1 — It is shame-
1 That St. Clement was honored by the friendship of the great Apostle,
St. Peter, is not doubted ; that he was designed by that Apostle as his suc
cessor in the see of Rome, there is good reason to believe. The authenti-
12 AUTHORITY
ful, my beloved, it is most shameful, and unworthy of your
Christian profession, that it should be heard that the most firm
and ancient church of the Corinthians, on account of one or
two persons, is in a sedition against the priests.1 . . Who, then,
amongst you is generous? who that is compassionate? who
that is filled with charity ? Let him say, " If sedition, and
strife, and schism be through me, I will go and depart whither
soever ye please, and do whatsoever is appointed by the mul
titude ; only let the flock of Christ be at peace with the con
stituted priests. . . ." 9
Do ye, therefore, who laid the foundation of this sedition,
submit yourselves to the priests,8 and be instructed unto
repentance. Bending the knees of your hearts, learn to be
subject, laying aside all proud and arrogant boasting of your
tongues ; for it is better for you to be found in the sheepf old
of Christ, little and approved, than, thinking yourselves above
others, to be cast out of His hope." — Eph. i. ad Cor. n. 47,
54, 57. See in connection with the above, ib. n. 42-44, as given
under " Apostolicity."
CENTURY II.
ST. IGNATIUS, of the Greek Church.* § 4. " It becomes you
city and genuineness of St. Clement's first Epistle to the Corinthians are
acknowledged ; and most critics now admit the fragment of the second
epistle to the same church to be from his pen. The first epistle, as we
learn from Eusebius, and from other writers, was publicly read in many
churches, and in some early catalogues it is classed amongst the sacred
writings. Wetstein published, as Clement's, two letters "to Virgins," but
Lardner assigns them to an Eastern bishop of the third century. Gallandius
sides with Wetstein ; whilst Mansi, and others, are of opinion that it is still
a matter of doubt. The above are the only writings, out of the many as
cribed to St. Clement, which seem to have any claim to be regarded as his.
Various dates between the years 65 and 97 have been assigned as the time
when the first epistle appeared. The edition used is Cotelerii PP. Apostol.
Antv. 1698, compared with the very accurate edition given by Gallandius,
in the first volume of his Bibl. Vet. PP. Venet. 1765.
TtpoZ rovS
8 Mdvov TO Tfoijurtov rov ^/oztfrotT EtprjvEVETG), nrjrd rcSv
nsvGor irpstifivrepoov.
3 ' TTitoTdyijTE roi$ TtpEtifivTepoiS.
* A disciple of St. John, the Apostle ; he was bishop of Antioch, in
OF THE CHURCH. 13
to concur in the mind of your bishop, as also ye do. For your
famous presbytery, worthy of God, is knit as closely to the
bishop, as strings to a harp.". . .
5. " Let no man deceive you ; if a man be not within the
altar, he faileth of the bread of God.1 For if the prayer of
one or two have such force, how much more that of the bishop
and of the whole Church ! He therefore that does not come
together into the same place (with it), he is proud already, and
hath condemned himself. For it is written, ' God resisteth the
proud ' (St. James iv.) Let us take heed, therefore, that we
do not set ourselves against the bishop, that we may be set
under God.
6. " And the more any seeth the bishop keep silence, the
more let him fear him. For whomsoever the Master of the
house sendeth to his own household, we ought so to receive,
as (we would) Him that sent him. It is plain, then, that we
ought to look to the bishop, as to the Lord Himself}'' 3
20. " Obeying the bishop and the presbytery with an entire
mind ; breaking one bread, which is the medicine of immor
tality ; an antidote that we should not die,3 but live for ever
in Jesus Christ." — Ep. ad Ephes.
3. " It becometh you also not to make free with the youth-
fulness of your bishop, but, according to the power of God
the Father, to concede to him all reverence, as I am aware the
holy presbyters do, taking no occasion from his apparent
youthful ordination (or state), but, as men wise in God, submitr
which see he succeeded St. Peter, or, as others think, Evodius. He is sup
posed to have governed that church during about forty years. He suffered
martyrdom at Rome in the year 107, or, according to others, 116. The
seven shorter epistles, as we learn from Eusebius, H. E. 1. iii. c. xxxvi.,
were written on his way to martyrdom. Their genuineness is acknow
ledged. The edition cited is Cotelerii PP. Apostol. Antv. 1698, compared
throughout with Gallandius, t. 1, Bill. Vet. PP. Venet, 1765.
TOV Qvtiiatirrjpiov, idTepEirai rov aprov TOV
2 Tov ovv kititixoTtov dffXov on GJ? avTov TOV nvpiov Set TCpod-
aprov
TOV
14 AUTHORITY
ting to him ; yet not to him, but to the Father of Jesus Christ,
the Bishop of all. Meet therefore it is, that, for the honor of
Him who favors us, ye should obey without any hypocrisy,
since it is not that a man deceives this bishop that is seen, but
he trifles with Him who is not seen. And in this way, the
question is not with flesh, but with God who seeth the secrets."
6. " I exhort, that ye study to do all things in the unanimity
of God ; the bishop holding presidency, in the place of God ; '
and the presbyters in the place of the council of the Apostles ;
and the deacons, most dear to me, entrusted with the service
of Jesus Christ. Be ye made one with the bishop, and with
those who preside, for an example and lesson of incorruption.
7. " As therefore our Lord, being united (with the Father),
did nothing without Him, neither by Himself, nor by his Apos
tles, so neither do you do anything apart from the bishop and
the presbyters. Neither attempt ye anything that seems good
to your own judgment,3 but let there be in the same place
one prayer, one supplication, one mind, one hope, in love, in
joy undetiled. There is one Jesus Christ, than whom nothino-
o
is better. Wherefore, haste ye all together as unto the temple
of God ; as unto one altar,3 as unto one Jesus Christ." — Ep.
ad Magnesianos.
2. " For inasmuch as you are subject to the bishop, as to
Jesus Christ? you seem to me to be living not according to
man, but according to Jesus Christ, who died for our sakes,
that believing on His death, ye may escape the death. It is
therefore necessary, as ye do, apart from the bishop to do
nothing, but to be subject also to the presbytery, as to the
Apostles of Jesus Christ, our hope, in whom may we be found
living. It is requisite, too, that the deacons of the mysteries
of Jesus Christ should please all men in every manner ; for
rov knitiHOTtov etS TOJTOV Qeov.
2 EvXoyov TI q>aivE<5Qai idia vjuiv, ut aliquid vobis seorsim rationi
consentaneum videatur.— Coteler. Neither endeavor to let anything appeal
reasonable to yourselves apart.
*"Ev Qvtiiadryptor.
4 Tco kniGKOTiGp vjtord(5d£<5f)£ GJ£ 'Itjtfov Xpitircp.
OF THE CHURCH. 15
they are not deacons (ministers) of meat and drink, but ser
vants of God's church. They must therefore guard against im
putations, as against fire.
3. " Likewise, let all men give heed to the deacons, as Jesus
Christ,1 as also the bishop, being the Son of the Father ; a to
the presbyters, as a council of God, and a land of Apostles.
Apart from these, it is not called a church." :
7. " Guard against such men (heretics) ; and guarded ye
will be, if ye are not puffed up, nor separated from the God
Jesus Christ, and from the bishop, and from the regulations
of the Apostles. He that is within the altar is pure ; but he
that is without is not pure : that is, he who does aught apart from
bishop and presbytery and deacon, he is not clean in conscience."
13. " Subject to the bishop, as to the commandment, and
likewise to the presbytery." — Ep. ad Trallian.
7. "I cried out while I was among you ; I spake with a
loud voice : < Give heed to the bishop, and to the presbytery,
and to deacons.' Now some suspected that I spake this as
knowing beforehand the division of some. But He is my
witness, for whom I am in bonds, that I knew it not from
flesh of man ; but the Spirit proclaimed, saying, ; Apart from
the bishop do nothing : keep your flesh as the temple of God :
love unity : avoid divisions : be ye followers of Jesus Christ,
even as He is of His Father.' "—Ep. ad Philadelph.
7. " Avoid divisions as the beginning of evils."
8. " Follow the bishop all of you, even as Jesus Christ the
Father ; and the body of presbyters, as the Apostles. Kespect
the deacons, as a commandment of God. Let no one do any
thing pertaining to the church apart from the bishop." 4
" Let that be esteemed a sure eucharist, which is either un-
1 The Vetus Interpres has, ut mandatum Jesu Christi, and therefore,
instead of GoS'Iytiovv Xpi<5rov, read &5? kvToXi]v 7. X.
2 This passage also seems corrupt. For attempted emendations, see
Cotelerius, Gallandius, and the other editors in loco.
8 XooplS TOVTGOV k.KK\.r)6ia ov naXeiraa.
* MySslS XMpte r°v enitinoitov rl npaddlrao rear dvrjKovTGOv Bit
16 AUTHORITY
der the bishop, or him to whom he may commit it. Where
the bishop is, there let the multitude (of believers) be ; even as
where Jesus Christ is, there is the Catholic Church.1 Apart
from the bishop it is neither lawful to baptize, nor to hold an
agape ;a but whatever he judges right, that also is well-pleasing
unto God, that all which is done may be safe and sure."
9. " It is good to regard God and the bishop. Whoso hon-
oreth the bishop, he is honored of God ; but he that doeth a
thing and hideth it from the bishop, worshippeth the devil."
—^Ep. ad Smyrnceos.
6. " Give heed unto the bishop, that God may also hearken
unto you. My soul for the soul of those who are in subjection
to the bishop, presbyters, deacons, and may my portion be with
them in the Lord." — Ep. ad Polycarpum.
ST. POLYCARP, G. C.3 — " In like manner, deacons blameless
in the sight of His righteousness, as the ministers of God in
Christ, and not of men. . . . Wherefore it is necessary that ye
abstain from all these things, being subject to the presbyters
and deacons as unto God and Christ" — Ep. ad Philippens.
ST. THEOPHILUS, G. C.4 — " The world, we say, is to us an
image of the sea. For as the sea, if it had not the influx and
rf Ha^oXixrf kHH\rj6ia.. This is the earliest instance of this
phrase.
*'Ayd7trjv itoif.lv. Agapen celebrare.— Coteler. To celebrate the Holy
Communion. — Wake & Chevallier. Literally, to make a love-feast.
8 St. Polycarp, to whom, as we have seen, St. Ignatius addressed one
of his epistles, was appointed Bishop of Smyrna by the Apostle St. John.
(Tertull. de Pnescrip. c. xxxii.) St. Irenreus attests of him that " he was
instructed by Apostles, and lived in familiar friendship with many who had
seen the Lord." (Adv. Hares. 1. iii. c. 3 ; ap. Euseb. H. E. 1. iv. c. 14.)
Pearson ( Vindic. Ign. P. ii. c. v. p. 300-307), Cave, and others have proved
the genuineness of the epistle from which the above extract is taken. That
it was written about the time that St. Ignatius suffered martyrdom, is evi
dent from the thirteenth section. The edition used is Cotelerii PP. Apos-
tol. Antv. 1698.
4 St. Theophilus, Bishop of Antioch, was the author of several works
highly commended by Eusebius and St. Jerome. Of these works, with the
exception of two short fragments preserved by Eusebius, only one is known
to exist, viz., Three Books to Autolychiis, in defence of the Christian faith,
which work, there is reason to believe, appeared about the year 182. The
edition cited from is S. Justini, ed. Bened. Paris. 1742.
OF THE CHURCH. 17
supply of rivers and springs to feed it, would, through its
saltness, long since have disappeared ; so also the world, if it
had not the law of God and the prophets, pouring forth and
welling meekness and mercy and righteousness, and the doc
trine of the holy commandments of God, would, through the
wickedness and sinfulness multiplied within it, have already
ceased to be. And as in the sea there are inhabited and well-
watered and fruitful islands, with ports and harbors, that they
that are tempest-tossed may find shelter in them ; so to the
world, agitated and tossed by sins, God hath given the syna
gogues — I mean holy churches — in which, as in harbors, in
islands well protected from the sea, are the doctrines of the
truth ;' unto which (churches) they who wish to be saved fly,
becoming enamored of the truth, and wishing to flee from the
anger and judgment of God. And as, on the other hand,
there are other islands rocky and dry and fruitless, tenanted by
wild beasts and uninhabited by man — to the destruction of sea
men and the tempest-tossed — on which vessels are dashed, and
they who come unto them perish ; so are there the doctrines
of error — I mean of the heresies — which utterly destroy those
who come unto them. For they are not guided by the word
of the truth, but as pirates, when they have filled their vessels,
impel them against the aforesaid places in order to destroy
them, so too does it befall those who wander from the truth,
to be utterly destroyed by error." — Ad Autolychum, I. ii.
n. 14,^?. 359, ed. Bened. S. Justini, Paris. 1742.
ST. IREN^EUS, G. C.a — (Under " Apostolicity" will be
found the context immediately preceding the following ex
tracts.) 1. " There being such proofs to look to, we ought
. . . rat tivrayaoydt, \eyofjLZv 8k
atS xaQditep Xinetiiv . . . ai SidatiKaXiai TTJ^ a\.r)Qeia$ ettfi.
8 Though by birth a Greek, he was Bishop of Lyons in the second cen
tury. He tells us that, in his early youth, he learned the rudiments of reli
gion from St. Polycarp, the disciple of St. John the Apostle. He wrote
several works, of which only a few fragments are now known, with the ex
ception of the Treatise against Heretics, in five books. The entire Greek
original of this work has not been discovered, but the industry of several
learned men has collected, from various sources, about one-fourth of the
18 AUTHORITY
not still to seek amongst others for truth which it is easy to re
ceive from the Church, seeing that the Apostles most fully
committed unto this Church, as unto a rich repository, all
whatsoever is of truth,1 that every one that willeth may draw
out of it the drink of life. For this is the gate of life ; but all
others are thieves and robbers. Therefore we ought to avoid
them, but to cling with the utmost care to whatever is of the
church,9 and to hold fast to the tradition of truth. For what ?
Even if there should be a dispute about any trifling point,
ought we not to have recourse to the most ancient churches,*
in which Apostles resided, and from them to take whatever is
certain and really clear on the existing dispute ? But what if
the Apostles had not left us writings : would it not have been
needful to follow the order of that tradition which they de
livered to those to whom they committed the churches ? "
2. " An ordinance to which many of the barbarous nations
who believe in Christ assent, having salvation written, with
out paper and ink, by the Spirit, in their hearts, and sedu
lously guarding the old tradition." (St. Irenceus then gives a
brief summary of Christian trutlis held by those nations,
and proceeds as follows ;) — " They who, without the aid of
letters, have believed this faith, are, as far as our language is
concerned, untutored (barbarians), but as regards opinion and
custom and conversation, they are, through faith, pre-emi
nently wise, and are well-pleasing unto God, having their con-
whole work, in that language. We have a Latin version, exceedingly harsh
and obscure, but, as the Greek that has been found shows, remarkably
literal and accurate. It can hardly be doubted that Tertullian used this
version, as also did St. Cyprian ; that St. Augustine quotes from it is not
disputed. The date of the completion of this treatise is not known ; but
that it could not be earlier than the year 184 seems evident, as it mentions
Theodotion's translation. St. Irena?us succeeded St. Pothinus as Bishop of
Lyons about the year 177, and died, or was martyred, about the year 202.
The edition used is the Ed. Bened. Paris. 1742.
1 Tantae igitur ostensiones quum sint, non oportet adhuc qua?rere apud
alios veritatem, quam facile est ab ecclesia sumere ; quum apostoli, quasi in
depositorium dives, plenissime in earn contulerint omnia qua? sunt veritatis.
2 Quae autem sunt ecclesiae, cum summa diligentia diligere.
3 In antiquissimas recurrere ecclesias.
OF THE CHURCH. 19
versation in all justice, and chastity, and wisdom. To these,
if any one, addressing them in their own language, should
have announced the things that have been invented by here
tics, they would at once have stopped their ears, and have fled
far away, not enduring even to hear the blasphemous address.
Thus, through that ancient tradition of the Apostles1 they
admit not even into their minds' conception whatever of mon
strous assertion proceeds from these men ; for amongst them
there was, hitherto, no euch congregation nor doctrine insti
tuted."
3. " For before Yalentinus there were no Yalentinians, nor
Marcionites before Marcion, nor, in fact, any of the other ma
lignant sentiments enumerated above, before there arose in
ventors and beginners of each perverse opinion. But the
rest, called Gnostics, who derive their origin, as we have
shown, from Menander, Simon's disciple, each of them of
that opinion which he adopted, of it he was seen to be the
parent and high-priest. But all these fell much later into
their apostasy, during the mid period of the duration of the
Church."— Adv. Hceres. L. iii. c. iv. pp. 178, 179, Ed. Ben.
Paris. 1742. See also Ibid. L. iii. Prcefat.p. 173.
1. " Tradition, therefore, which is from the Apostles being
thus in the Church, and continuing amongst us,2 let us return
to that proof which is from the writings of those who wrote
the Gospels." — Hid. c. v. n. i. p. 179.
"In the Cliurch, saith he, God hath placed apostles,
1 Per illam veterem Apostolorum traditionem.
2 Traditions igitur, quae est ab apostolis, sic se habente in ecclesia, et
permanente apud nos. In the preface to this third book he says :— " Bear,
therefore, in mind what has been said in the preceding books, and, adding
this to them, you will have a most complete plea against all heretics, and
you will faithfully and most earnestly withstand them in favor of the alone
true and life-giving faith which the Church received from the Apostles and
distributes to her children. (Resistes eis pro sola vera ac vivifica fide, quam
ab Apostolis ecclesia percepit, et distribuit filiis suis.) For the Lord of all
gave the power of the Gospel to His Apostles, through whom we also hare
known the truth— that is, the doctrine of the Son of God ; to whom also the
Lord said :— ' Pie that heareth you, heareth me; and he that despiseth you
despiseth me ' (Luke x. 16)."— p. 173.
20 AUTHORITY
prophets, doctors, and every other operation of the Spirit, of
which all they are not partakers who do not hasten to the
Church,1 but by their evil sentiment and most flagrant con
duct, defraud themselves of life. For where the Church is,
there is the Spirit of God, and where the Spirit of God is,
there is the Church and every grace ; but the Spirit is truth.1
Wherefore, they who do not partake of it, are neither nour
ished unto life from the breasts of a mother, nor see the most
clear spring which flows from Christ's body, but dig unto
themselves broken cisterns out of earthy trenches, and out
of the tilth drink foul water, fleeing from the faith of the
Church, lest they be brought back ; but rejecting the Spirit
that they may not be instructed." — Ibid. L. iii. c. 24, n. I, p.
223. (See the continuation of the preceding passage under
" Unity '.")
" Wherefore, we ought to obey those presbyters who are in
the Church, those who have a succession from the Apostles, as
we have shown ; who, with the succession of the episcopate,
have received, according to the good will of the Father, the
sure gift (grace) of truth ; but the rest, who depart from the
principal succession, and assemble in any place whatever (or,
in whatever place they may assemble), we ought to hold sus
pected, either as heretics,1 and of an evil opinion, or as schisma
tics and proud, and as men pleasing themselves ; or, again, as
hypocrites doing this for gain's sake and vain-glory." — Ibid.
L. iv. c. xxvi. n. 2, p. 262. See the continuation under "The
Church the Expounder of Scripture" especially n. 4, 5.
The context, preceding the following extract, will be found
under " Visibility." " And, indeed, the preaching (or, public
1 Cujus non sunt participes omnes qui non currunt ad ecclesiara.
9 Ubi enim ecclesia, ibi et spiritus Dei, et ubi spiritus Dei, illic ecclesia,
et omnis gratia ; Spiritus autem veritas.
3 Quapropter eis qui in ecclesia sunt, presbyteris, obaudire oportet, his
qui successionem habent ab apostolis, sicut ostendiraus ; qui cum episco-
patus successione charisma veritatis certum, secundum placitura Patris,
acceperunt: reliquos vero, qui absistunt a principal! successione, et quo*
(junque loco colligunt, suspectos habere, vel quasi haereticos.
OF THE CHURCH. 21
teaching) of the Church, in which one and the same way of
salvation is set forth throughout the whole world, is true and
firm.1 For to this (Church) has been entrusted the light of
God, and on this account is the wisdom of God, through
which He saves all men, proclaimed in the gates (outlets) ;
in the streets she acts confidently. . . . For everywhere the
Church preacheth the truth ; and this is the lamp with seven
branches, which bears the light of Christ."
2. "They, therefore, who abandon the teaching of the
Church, condemn the holy presbyters of ignorance ; not con
sidering how much preferable is a religious, though untutored
individual,2 to a blasphemous and impudent sophist." — Ibid.
L. v. c. xx. n. 1, 2,_£>, 317. See the continuation under the head
" Visibility" For other extracts, of a similar character, see the
ensuing articles ; for example, L. iv. c. 33, n. 7, 8, given under
"Unity ; " L. iii. c. 3, pp. 175-177, given under " Apostoli-
city ;" and L. iv. c. 26, given under " The Church the Ex
pounder of Scripture"
CLEMENT OF ALEXANDRIA, G. C.3 — Explaining ivhy Chris-
1 Ecclesiae quidem praedicatio vera et firma.
2 Qui ergo relinquunt praeconium Ecclesiae, imperitiam sanctorum pres-
byterorum arguunt, non contemplantes quanto pluris sit idiota religiosus.
3 An Athenian by birth, a priest of the church of Alexandria, and a
scholar of Pantaenus, to whom he succeeded as master in the catechetical
school of that city. He flourished towards the close of the second century,
and died early in the third, probably about the year 220. The edition
quoted is Potter's, Venet. 1757. His writings display great acquaintance
with the Gentile philosophy, and polite literature in general, but are very
obscure, and his interpretations of Scripture are, like those of that school,
principally mystical. It must also be remarked that he warns his readers
again and again that he wrote with the express design of hiding the mysteries
of the Christian religion from the Pagans, and the uninitiated, whilst he,
at the same time, labored to show the immense practical superiority of the
Christian code of morals over that of every Pagan sect and system of philo
sophy. Some of those mysteries, he tells his readers, he would avoid alto
gether, others he would only allude to, so as to be understood by the ini
tiated Christian. Certain writers, not knowing, or not stating this, have
urged obscure expressions used by Clement, when speaking, for instance, of
the holy Eucharist, as serious objections to the belief of the Catholic Church.
The extracts given from Clement, in the articles on Tradition, and on the
Discipline of the Secret, will at once show that such objections arise from
want of acquaintance with Clement's design, and object and mode of writing.
22 AUTHORITY
tians are called "children" and Christ "a man" he says :
" The Apostle, writing to the Ephesians, has very clearly mani
fested what we are seeking after, saying thus — Until we all
meet in the unity of the faith, and of the knowledge of God,
unto a perfect man, unto the measure of the age of the fulness
of Christ, that henceforth we be no more children tossed to
and fro, and carried about by every wind of doctrine, &c.
(Ephes. iv.), saying these things unto the building up of the
body of Christ, who is a head and a man, the alone perfect in
righteousness ; but we children, avoiding the winds of heresies
which puff up to swelling pride, and not believing those who
teach otherwise than the fathers,' are then perfected, when
we are a Church, having received Christ the head." — Pcedag.
L. i. c. 5, p. 108.
Continuing the explanation of the word " child," he quotes
Isaias Ixvi. 12, 13, " Their children," he saith, " shaU be car
ried upon the shoulders, and upon the knees they shall be
comforted. As one whom a mother comforteth, so also will
I comfort you. The mother brings unto her her children, and
we seek the mother the Church" a — Ib. p. 110.
" Oh pupils of a blessed education, let us complete the beau
tiful person of the Church, and let us run, like children, to the
good mother ; and if we are hearers of the Word, let us glorify
the blessed economy, through which man is instructed, and
sanctified as the child of God, and becomes a citizen of heaven ;
his instruction having been carried on below, and he then re
ceives, as a father, Him whom he learns on earth. The Word
both does, and teaches, all things, and acts the part of the
Pedagogue in all things And since the Psedagogue,
having brought us unto the Church, has united us to Himself,
to the Word, the teacher and universal overseer, it would be
well for us, being there, to send up to the Lord, as a return of
just thanksgiving, praise befitting a good education." — Pwdag.
L. \\\.pp. 310, 311.
1 M?; ua.TaTti6T£vovrt<> roit aAAo>5 r/mv yovQerovdi
2 'H/UEtS tyjTovusv Tjjy nrjripa rrjv
OF THE CHURCH. 23
u An excellent thing the city and the people . . . gov
erned by law, as, by the Word, the Church ; which is a city
on earth, impregnable, and free from tyranny ; the divine will
on earth, as (it is) in heaven." — Stromat. L. iv.p. 642.1
" They who will, may discover the truth. . . . We may
learn demonstratively, through the Scriptures themselves, how
the heresies have fallen away, and how in the alone truth, and
in the ancient Church,2 there is the most accurate knowledge,
and the truly best election." — Strom. L. vii. p. 888.
TEBTULLIAN, L. C.3 — " It is not lawful for us to introduce
(indulge) anything of our own choice, as neither is it to choose
1 Scattered in Clement's works are various incidental allusions to the
Church, from which we may gather his opinions concerning it. I have col
lected the following :
"We are perfect when we become a Church." — Pwdag. L. i. p. 108.
" We seek the mother, the Church."— Ib. L. i. p. 108 ; see also L. iii.
p. 310.
" The Church is the spouse of Christ, and to her He has given the firm
name, Patience." — Ib. L. i. p. 111.
"Christ looks upon His only Church." — Ib. L. i. 1. c.
" And she remains rejoicing unto all ages." — 1. c.
" The will of God is man's salvation, and this will is called the Church,
which consists of those whom God called and saved." — Ib. L. i. p. 114.
"The Church is at once a virgin and a mother ; a virgin in purity, a
mother in affection. " — Ib. L. i. p. 123.
"The Church is the holy mountain, the Church on high above the
clouds, touching the heavens." — Ib. L. i. p. 148.
"It is called the kingdom of God, the heavenly assembly of love, the
holy Church."— Ib. L. ii. pp. 166, 167.
" They knew not why the Lord did not marry. But, in the first place,
He had His own spouse, the Church." — Strom. L. iii. p. 533.
"The Church on earth is the image of the Church in heaven." — Ib. L.
iv. p. 593.
"The Church is the congregation of the elect." — Ib. L. vii. p. 846.
" The spiritual and holy choir forming the spiritual part of the body of
Christ, of which they who only bear the name of Christians, but do not live
according to reason, are the flesh." — Ib. L. vii. p. 885. For other ana
logous statements occurring in the same book of the Stromata, the reader
is referred to the Appendix.
2 'EV fjiovy ry dXrjQeia, ua.1 T$ apxaia kHu\.rj6ict..
3 Contemporary with St. Irenaeus was Tertullian, a native and citizen of
Carthage. The zeal and ability with which he defended the Christian cause,
and vindicated its faith and discipline, have immortalized his name, which,
however, has suffered by his adoption, about the year 200, of some of the
errors of the Montanists, whose cause he is thought to have supported until
24 AUTHORITY
that which any one may have introduced of his own choice.1
We have for our authors the Apostles of the Lord, who did not
even themselves choose anything to be introduced of their own
will,2 but faithfully delivered over to the nations the religion
(disciplinam) which they had received from Christ." — For con
tinuation, see " Apostolicity" De Prcescrip. Hceret. n. 6,
p. 203.
" Now what the Apostles preached, that is, what Christ re
vealed unto them, I will here also rule, must be proved in no
other way than by those same churches which the Apostles
themselves founded ? themselves by preaching to them as well
viva voce, as men say, as afterwards by epistles. If these
things be so, it becomes forthwith manifest that all doctrine
which agrees with those Apostolic churches, the wombs and
originals of the faith, must be accounted true, as without doubt
containing that which the churches have received from the
Apostles, the Apostles from Christ, Christ from God; but
that every doctrine must be judged at once to be false, which
savoreth things contrary to the truth of the churches,4 and
of the Apostles, and of Christ, and of God. It remains,
therefore, that we show whether this our doctrine, the rule of
which we have above declared, be derived from the tradition
of the Apostles, and from this very fact, whether the other
doctrines come of falsehood. We have communion with the
Apostolic churches, because we have no doctrine differing
from them. This is evidence of truth."— Ibid, n, 21, p. 209.
his death, which took place about the year 218 or 220. His works are nume
rous, and written with great ability and erudition, but the style, resembling
the asperity of his mind, is inelegant and intricate, though nervous and im
pressive. The edition used is that of Rigaltius, Paris. 1695.
1 Nobis vero nihil ex nostro arbitrio indulgere licet, sed nee eligere quod
aliquis de arbitrio suo induxerit.
2 Ex suo arbitrio.
3 Non aliter probari debere, nisi per easdem Ecclesias quas ipsi apostoli
condiderunt.
4 Constat omnem doctrinam quae cum illis ecclesiis apostolicis, matricibus
etoriginalibusfideiconspiret, veritati deputandam . . . omnem vero doctri
nam de inendaciopra3judicandam,qua?sapiat contra veritatem ecclesiarum.
OF THE CHURCH. 25
For continuation, see " Apostolicity," under which head a
great portion of the Treatise "De Prcescriptionibus" will
he found, and most of which applies directly to the question
before us.
The following is part of a valuable defence of the genuine
ness of St. Luke's Gospel, against Marcion : "To sum up, if
it is certain that that is truest which is most ancient, that most
ancient which is even from the beginning, that from the begin
ning which is from the Apostles ; it wTill in like manner also
be certain, that that has been handed down by the Apostles,
which shall have been held sacred by the churches of the
Apostles. Let us see what milk the Corinthians drained from
Paul ; what the Philippians, the Thessalonians, the Ephesians
read ; also what the Romans close at hand trumpet forth, to
whom both Peter and Paul left the Gospel sealed also with
their blood. We have also the churches taught by John. For
although Marcion rejects his Apocalypse, nevertheless the suc
cession of bishops, counted up to their origin, will stand by
John as the author.1 Thus also is the noble -origin of the other
churches recognized. I say, therefore, that that Gospel of
Luke which we are principally defending, holds its place, from
the first of its publication, amongst the churches, not the apos
tolic alone, but all which are covenanted with them by the
fellowship of religion ; whilst that of Marcion is to most not
known, and known to none except to be therefore condemned.
That Gospel too has churches, but its own ; as of later date,
as they are false, whose origin if you seek for, you will more
easily find it apostate than apostolical ; with Marcion, to wit
the founder, or some one from Marcion's hive. Wasps, too,
form nests ; Marcionites, too, form churches. The same au
thority of the apostolic churches will defend the other Gospels
also, which accordingly we have through those churches, and
1 Ordo episcoporum ad originem recenstis in Joannem stabit auctorera,
may also be translated — "the order (or succession) of bishops, when traced
up to its original, will be found to have John as an author." This is Bing-
ham's translation, and the usual one, but the context and argument seem to
require that given in the text.
26 AUTHORITY
according to those churches, I mean the Gospel of John and
Matthew, &c. It is some such compendious arguments as
these that we make use of, when we are arguing on the genuine
ness of the Gospel against heretics, defending both the order
of time which rules against the posterior date of the falsifiers,
and the authority of the churches which takes under its guar
dianship the tradition of the Apostles; because the truth
must needs precede what is false, and proceed from those by
whom it has been handed down." — Adv. Marcion, I. iv. n. 5,
pp. 415, 416.
CENTURY III.
ORIGEN, G. C.1 — " They who have believed, and are per
suaded that grace and truth have arisen through Jesus Christ,
and that Christ is the truth, derive not the knowledge which
impels men to live well and happily, from other source than
the very words and teaching of Christ. But that He also,
after His assumption into heaven, spoke in His Apostles, Paul
points out thus : ' Or do you seek a proof that it is Christ
that speaketh in me ? ' ' — 2 Cor. xiii. 3.
2. " Wherefore, since many of those who profess to believe
in Christ, differ, not only in small and the most trifling, but
also in great and the most important things, to wit, either re
specting God, or the Lord Jesus Christ, or the Holy Spirit ;
and not only on these points, but also respecting the domina
tions and holy powers ; therefore does it seem necessary, in
the first place, with respect to each of these matters, to lay
down a certain line and a manifest rule, and then, in the next
place, to proceed to inquire about other matters. For as,
though many of the Greeks and barbarians promise truth, we
have ceased to seek for it amongst all those who with false
opinions claim it, since we have believed that Christ is the Son
of God, and we are convinced that it is to be learned by us
from Him ; so, there being many who fancy that they think
1 Origen was born in Egypt about the year 184, and died about the year
253. The Benedictine edition (Paris. 1733-59) is the one followed here.
OF THE CHURCH. 27
the things of Christ, and some of them think differently from
those who have gone before, let there be preserved the eccle
siastical teaching, which, transmitted by the order of succes
sion from the Apostles, remains even to the present day in
the churches : ' that alone is to be believed to be truth, which
in nothing differs from the ecclesiastical and apostolical tradi
tion."2—^ Principiis, t. i. I. 1, n. 1, 2, p. 47, ed. De la
Rue, Paris. 1733. See also Ibid. I. iv. n. 9,^?. 166.
" As in the firmament, called heaven, God commanded that
there should be lights to divide night from day, so, too, in us
may this take place, if so be that we strive both to be called
and to be a heaven : we shall have in us, as lights to enlighten
us, Christ and His Church. For He is the light of the world,
who also with His light enlightens the Church. For as the
moon is said to derive light from the sun, that by it even the
night may be illumined, so also the Church, having received
the light of Christ, gives light to all who live in the night of
ignorance. As the sun and moon give light to our bodies, so
also are our minds enlightened by Christ and the Church." 3—
T. ii. Horn. 1, In Genes, n. 5, 7,^>. 54, 55.
Explaining Prov. v. 15, 18, he says, " Wherefore, do thou
too try, oh hearer, to have thine own well, and thine own
spring, that thou too, when thou shalt take hold of a book of
the Scriptures, mayest begin, even from thine own understand-
1 Servetur ecclesiastica praedicatio per successions ordinem ab apostolis
tradita, et usque ad praesens in ecclesiis permanens.
* Ilia sola credenda estveritas, quae in nullo ab ecclesiastica et apostolica
discordat traditione. See this passage adduced, later in this article, by St.
Pamphilus, as the key to Origen's writings, and as vindicating his ortho
doxy. In the context which follows the passage given in the text, Origen
gives, as an illustration of his meaning, several doctrines relative to God, the
soul, etc., which, he says, are clearly taught by the Church (manifestissime
in ecclesiis prsedicatur ; est et illud definitum in ecclesiastica praedicatione ;
de quo totius ecclesiae una sententia est) ; and several others which the
Church had not clearly defined, and were, in his judgment, matters of opin
ion. (De Spiritu Sancto non jam manifesto discernitur, utrum, &c. ;
quales sunt (Angeli) non satis clare exposuit praedicatio ecclesiastica, &c.)
3 Luminaria habebimus in nobis, quae illuminent nos, Christum, et eccle-
siam ejus . . . Ecclesia suscepto lumine Christi, illuminat omnes ... ft
Christo atque ecclesia illuminantur mentes nostrae.
28 AUTHORITY
ing, to produce some meaning ; and, according to those things
which thou hast learned in the Church,1 do thou too try to
drink from the spring of thine ability." — T. ii. Horn. xii. in
Genes, n. $,p. 93.
Commenting on the schism of Core and his adherents
(Numb, xvi.), he says : " Core is the type of those who rise up
against the faith of the Church and the doctrine of truth.1
Therefore is it written concerning Core and his company, that
in brazen censers they offered the incense of a strange fire.
And the strange fire is indeed commanded by God to be
scattered and poured forth ; but ' the censers, because they are
sanctified, make them into broad plates, and cover the altar
with them, because they were offered before the Lord, and they
are sanctified.' (v. 38.) This, therefore, seems to me to be
shown by this type, that these ' censers/ which the Scripture
says were of * brass,' are a type of the divine Scripture. Upon
which Scripture, heretics putting a strange fire, that is, a sense
and meaning alien from God, and introducing a meaning con
trary to the truth, offer to God an incense not sweet, but exe
crable. And therefore is a model given to the priests of the
churches, that, if ever anything of the kind arise, the things
that are alien from the truth be utterly banished from the
Church of God : but if there be, even in the words of heretics,
some things intermixed with the meanings of Scripture, that
they are not to be repudiated together with those which are
contrary to faith and truth ; for the things that are produced
from divine Scripture are hallowed and offered to the Lord."
-T. ii. Horn. ix. in Numer. n. 1, pp. 295, 296. See also
t. ii. Horn. viii. in Jos. n. \,p. 474.
Explaining S. Matt. xxiv. 23, Behold here is Christ, &c.,
he says : " Or these words are fulfilled by pointing out, not
Christ, but some imaginary creature of the same name, as, for
instance, one after the doctrine of Marcion, or the traditions
of Yalentinus. There will be many others too who will be
1 Secundum ea qme in ecclesia didicisti.
2 Qui contra ecclesiasticam fidem, et doctrinam veritatis insurgunt.
OF THE CHURCH. 29
ready to say to the disciples, out of the divine Scriptures,
adding thereunto their own peculiar meaning : Behold here
is Christ But as often as they bring forward
canonical Scriptures, in which every Christian agrees and
believes, they seem to say : Behold in the houses is the word
of truth. But we are not to credit them ; nor to go out
from the first and the ecclesiastical tradition ; nor to believe
otherwise than according as the churches of God have by
succession transmitted to us." l — T. iii. Series Comment,
(alii. Tr. 29) in Matt. n. 46, p. 864. See also the first ex
tract from Origen in the Section (t The Church the Ex
pounder of Scripture."
" The truth is like to the lightning which goeth out from
the east, and appeareth even into the west ; such is the truth
of the Church of God ; for from it alone the sound hath
gone forth into all the earth, and their words unto the ends
of the world" — T. iii. Comment, in Matt. (Trac. 30), n.
46, p. 864.
" According, then, to what we have said, they who teach
the "Word according to the Church,2 are the prophets of God.
Whilst they who preach the word of Marcion, or of any such,
are the prophets of that antichrist that is according to Mar
cion, that is, of that falsehood which Marcion introduced.
. . . The same say also of the preachers of each one of the
heresies. . . . We are not, therefore, to give heed to those
who say Behold here is Christ, but show Him not in the
Church, which is filled with brightness from the east even
unto the west, which is filled with true light, is the pillar and
ground of truth, in which, as a whole, is the whole advent
of the Son of Man,3 who saith to all men, throughout the
universe, i Behold I am with you all the days of life, even
unto the consummation of the world.' ' —Ibid. p. 865, col. 2.
1 Illis credere non debemus, nee exire a prima et ecclesiastica traditione,
nee aliter credere nisi quemadmodum per successionem ecclesiae Dei tradi-
derunt nobis.
2 Qui ecclesiastice decent.
3 In qua tota totus est adventus Filii hominis.
30 AUTHORITY
Origen's system cannot be better understood than as viewed
in his celebrated letter to Africanus,1 the object of which is
to show that it is the authority of the Church that decides
on the canonicity of the sacred writings. " Your letter, from
which I have learned what is your opinion concerning the
History of Susannah, circulated in the churches in the Book
of Daniel, seems to be brief ; but, in a few words, it contains
many points for solution Know, therefore, what we
ought to do, — not merely with regard to what relates to
Susannah, which, according to the Greeks, is circulated in
Greek throughout the whole Church of Christ, nor as regards,
as you have stated the case, the two other sections which are,
at the end of the Book (of Daniel), written about Bel and the
Dragon, neither of which is written in the Daniel of the
Jews, but also with regard to countless other portions of
Scripture." a (He then gives, from p. 13 to p. 16, examples
from Genesis, Exodus, Job, &c., of passages found in the
copies used in the churches, but omitted in the Jewish Scrip
tures.) " It is time, therefore, unless these things are hidden
from us, to reject the copies circulated in the churches ; and
to make it a law, for the brotherhood, to set aside the sacred
books circulated amongst them, and to flatter and persuade
the Jews, in order that they may communicate them to us,
pure and free from what is false. Has then that Providence
which, in the holy writings, has given edification to all the
churches of Christ, had no care of those who have been
bought with a price, for whom Christ died : whom though
His Son, God, who is charity, spared not, but delivered Him
1 This letter occupies from p. 12-30, in the first volume. To do full jus.
tice to Origen's argument, the whole letter ought to be translated. It was
occasioned by Origen's having quoted, in the presence of Africanus, the his
tory of Susannah, as canonical Scripture. Africanus, in a letter of inquiry
addressed to Origen, endeavored to show, by eight distinct and ingenious
arguments, that this was not its character. Of these arguments, one was,
that the history of Susannah, as well as two other sections, ascribed to
Daniel, were not received by the Jews. To this objection the extracts in the
text principally refer.
2 '^4/lAa nal Ttepi ahXaov juvpi'oov
OF THE CHURCH. 31
up for us al^ that, with Him, He might give us all things ?
Moreover, consider whether it is not good to bear in mind
that saying : Thou shalt not remove the everlasting land
marks which thy forefathers have set" (And again atjp. 26,
n. 13). " The Jews do not use the Book of Tobias, nor that
of Judith, for they have not them even in their apocrypha in
Hebrew, as I have learned from them : but since the churches
use Tobias, and that even during the captivity, &c." *
ST. CYPRIAN, L. C.2 — " Our Lord, whose precepts and ad
monitions we ought to observe, settling the honor of a
bishop and the nature3 of His Church, speaks in the Gospel
and says to Peter, / say to thee thou art Peter, &c. (St.
Matt. xvi. 18, 19). Hence, through the changes of times
and of successions, the ordination of bishops and the nature
of the Church flows on (runs down), so as that the Church
is settled upon the bishops, and every act of the Church is
regulated by these same prelates. Since then this has been
established by a divine law,4 I wonder that some should
have had the bold temerity so to write to me as to pen their
letters in the name of the Church, whereas the Church con-
sisteth of the bishop and clergy, and of all those who have
not lapsed." — Ep. xxvii. Lapsis. p. 89. See the first extract
given under ' ' Unity, ' ' from Ep. xl.
" And now this deserter of the Church and renegade (ISTova-
1 There are very many isolated passages scattered through the works of
Origen which deserve notice. The following are a few specimens : "These
things are heretical, and contrary to the ecclesiastical faith."— T. i. De Prin-
cip. 1. i. p. 69. "This is alien from the faith of the Church."— T. ii. Horn.
iii. in Genes, n. 2, p. 6. See also ib. Horn. xvi. in Genes, n. 4, p. 104. He
calls the Church "our mother."— Ib. Horn. x. in Genes, n. 1, p. 86; " the foot
stool of God."— t. i. De Orat. n. 26, p. 241 ; " the paradise of delights."— t.
iii. 1. iii. in Cant. Cantic. p. 76.
2 St. Cyprian was born in Africa, probably at Carthage. The year of his
birth is not known ; but he seems to have been converted to Christianity
about the year 246; and to have been ordained and consecrated bishop about
the year 248. He was martyred in the year 258. The edition cited is the
Bened. Venet. 1728.
3 Rationem.
4 Ut ecclesia super episcopos constituatur, et omnis actus ecclesiae per
•eosdem prsepositos gubernetur. Cum hoc itaque divina lege fundatum sit.
32 AUTHORITY
tian), as if a change of country was also a change of the man,
proclaims and vaunts himself a confessor, though no one can
either have that title, or be Christ's confessor, who has denied
Christ's Church.1 For since the Apostle Paul says : ' For this
cause shall a man leave father and mother, and they shall be
two in one flesh. This is a great sacrament ; but I speak
concerning Christ and the Church ' (Ephes. v.) : since, I say,
the Apostle has thus declared himself, and with his hallowed
voice bears testimony to the unity of Christ and the Church, (a
unity) cohering with indissoluble bonds, how can he be with
Christ who is not with Christ's spouse, and in His Church ?'
Nor should any one wonder at this procedure in such men (as
Novatians). Evil men are ever hurried on by their mad pas
sions, and, having committed crimes, they are driven on by the
very consciousness of a guilty mind. Nor can they remain in
the Church of God, who have neither in the conversation of
their lives, nor in the peaceableness of their morals, held to
the deific and ecclesiastical discipline.3 The Lord has said in
His Gospel : ' Every plant which my heavenly Father hath
not planted shall be rooted up.' (St. Matt, xv.) He who
has not been ' planted ' in the precepts and lessons of God the
Father, he alone can withdraw from the Church ; he alone,
the bishops abandoned, remain in madness with schismatics
and heretics." — Ep. xlix. ad Cornel, pp. 142-144.
" As to Novatian, dear brother, concerning whom you have
desired me to write you word, what heresy he has introduced,
you must know, in the first place, that we ought not to be
curious as to what he teaches, since he teaches without (the
Church). Whosoever he be, and whatsoever he be, he is no
Christian who is not in Christ's Church.4 Let him vaunt him-
1 Christi confessor nee dici nee esse jam possit, qui ecclesiam Christi
negavit.
2 Christi pariter atque ecclesiae unitatera individuis nexibus cohaerentem
testatur, quomodo potest esse cum Christo, qui cum sponsa Christi atque in
ejus ecclesia non est ?
3 Deificam et ecclesiasticam.
4 Quisquis ille est, et qualiscunque eet, Christianus non est, qui in Christi
ecclesia non est.
OF THE CHURCH. 33
self, and preach up his philosophy and his eloquence with
proud words, he who has neither held to brotherly love, nor to
ecclesiastical unity, has lost also what he before was. Unless,
may be, he seem to you to be a bishop, who, when a bishop had
been made in the Church by sixteen fellow-bishops, strives, by
canvassing, to be made, by renegades, an adulterous and ex
traneous bishop. And whereas there is, from Christ, one
Church divided throughout the whole world into many mem
bers ; as also one episcopate, diffused throughout an harmo
nious multitude of many bishops ;x that man (Novatian), not
withstanding God's tradition, notwithstanding the unity of the
Catholic Church everywhere compacted and conjoined, strives
to make a human church, and sends his new apostles through
divers cities, in order to lay certain new foundations of his
own institution ; and though there have long since been or
dained, throughout all the provinces and in each city, bishops,
men advanced in age, sound in faith, tried in difficulties, pro
scribed during the persecution, he dares to create other false
bishops over them, as if he would traverse the whole world in
the obstinacy of his new attempt, or tear asunder the linked
union of the ecclesiastical body by scattering the seeds of his
discord ; not knowing that schismatics always burn with zeal
at the outset, but that what they began unlawfully cannot have
increase or extension, but at once falls away with its guilty
rivalry. But he could not hold the episcopate, even though
he had been made bishop before Cornelius, since he has fallen
away from the body of his co-bishops, and from the unity of
the Church ; for the Apostle admonishes us mutually to support
each other, for fear lest we recede from the unity which God
has appointed, and says : Supporting one another in charity,
careful to keep the unity of the Spirit in the bond of peace.
(Ephes. iv. 2, 3.) He, therefore, that neither keeps the Unity
of the Spirit, nor the bond of peace, and separates himself
1 Cum sit a Christo una ecclesia per totum mundum in multa membra
divisa, item episcopatus unus episcoporum multorum concordi numerositate
diffusus.
34 AUTHORITY
from the bond of the Church, and from the college of presby
ters, can neither have the power, nor the honor of a bishop,
who chose neither to hold to the unity, nor the peace, of the
episcopacy. And then what swelling pride is it, what forget-
fulness of humility and meekness, what a frowrard act of arro
gance that any one should dare, or believe that he can, do what
the Lord did not even grant to the Apostles, think that he can
separate the tares from the wheat, or separate the chaff from
the corn, as if it had been given to him to carry the fan, and to
cleanse the thrashing-floor. And whereas the Apostle says : In
a great house there are not only vessels of gold and of silver,
but of wood and of earth, he would seem to pick out the ves
sels of gold and of silver, and to despise and cast aside and
condemn those of wood and of earth, when only in the day of
the Lord will the vessels of wood be burnt with the fire of the
divine wrath, and the vesseh of clay be broken by Him to
whom has been given the rod of iron." — Ep. Hi. ad Anto-
nianum,pp. 156, 157.
After citing several passages, both from the Old and New
Testament, and amongst the rest St. Luke x. 16, He that
heareth you, heareth me, &c., he continues : — " There being
these numerous, weighty, and many other such examples as
precedents, whereby God has condescended to confirm the
sacerdotal authority and power, what kind of men, thinkest
them, are they, who, enemies of the priesthood, and rebels
against the Catholic Church, are neither scared by the Lord's
forewarning threats, nor by the vengeance of a future judg
ment ? For neither have heresies sprung up, nor schisms been
engendered, from other source than this, that obedience is not
paid to the priest of God, nor attention given to this, that there
is but one priest at a time in a church, and who for the time
is judge in Christ's stead, whom, if the brotherhood would,
according to the divine commands, obey,1 no one would stir
1 Quod sacerdoti Dei non obtemperatur, nee unus in ecclesia ad tempus
sacerdos, et ad tempus judex vice Christi cogitatur, cui si secundum magis-
teria divina obtemperaret fraternitas.
OF THE CHURCH. 35
anything in opposition to the college of priests ; no one would,
after the divine sanction, after the suffrage of the people, after
the consent of the fellow-bishops, make himself a judge, not
now merely of a bishop, but of God ;l no one would, by a
breach of unity, tear in pieces Christ's Church ; no one, pleas
ing himself and swelling with pride, would found a new heresy
apart and without (the Church) : unless there be a man of so
sacrilegious rashness and abandoned a mind, as to think that a
priest is made without the judgment of God." — Ep. Iv. ad
Cornelium, pp. 177, 178.
" Nor, indeed, because a few rash and wicked men abandon
the heavenly and saving ways of the Lord, and not doing what
is holy, are forsaken by the Holy Spirit, ought we, therefore,
to be so unmindful of the divine tradition, as to account the
crimes of these enthusiasts of greater weight than the judg
ments of the priests, or fancy that human efforts avail more to
attack, than the divine guardianship to protect. Is then the
dignity of the Catholic Church, and the faithful and uncor-
rupted majesty of the people within her, and the priestly au
thority, too, and power, to be laid down for this, that men who
are set without the Church may tell us they wish to judge a
prelate of the Church ? a heretics (pass judgment) on a Chris
tian ? The wounded on the sound ! the maimed on the unin
jured ! the fallen on him that stands firm ! the guilty on the
judge ! the sacrilegious on a priest !" — Ibid. pp. 184, 185.
"Since Novatian, whom this man (Marcianus, Bishop of
Aries) follows, has been long ago excommunicated, and judged
an enemy to the Church, — who, when he sent his agents to
us in Africa, desiring to be admitted into communion with us,
carried back hence from a numerous council of priests, who
were then assembled, this sentence, that he had begun to be
without, nor could any of us be in communion with him, who,
when Cornelius had been, by the judgment of God, and the
tuti.
1 Judicem se jam non episcopi, sed Dei faceret.
2 Ut judicare velle se dicant de ecclesiae praeposito extra ecclesiam consti-
.36 AUTHORITY
suffrage of the clergy and people, ordained bishop in the Catho
lic Church, had attempted to erect a profane altar, to set up an
adulterous chair, and to offer sacrilegious sacrifices in opposi
tion to the true priest, and that, therefore, if he wished to re
pent, and to return to a wholesome feeling, lie should do peni
tence, and return as a suppliant to the Church, — how idle is it,
that after Novatian has been repulsed, and cast back, and ex
communicated, throughout the whole world, by the priests of
God, still to suffer his flatterers now to mock us, and to pass
judgment on the majesty and dignity of the Church.1 ....
" For this cause is the numerous body of priests knit together
with the glue of mutual concord, and the bond of unity, that
if any of our college should attempt to create a heresy, and to
rend and lay waste the flock of Christ, the rest may come in
aid, and, like useful and merciful shepherds, gather into (one)
flock the Lord's sheep
" For although we are many shepherds, yet do we feed but one
flock ;a and we ought to gather together and to cherish all the
sheep which, with His blood and passion, Christ sought. . . .
The Lord declares those men execrable and abominable who
please themselves,3 who, swollen and inflated, arrogantly as
sume something to themselves. Of which number since Mar-
cianus has begun to be, and, uniting himself to Novatian,
stands forth the enemy of mercy and piety, let him not give,
but receive sentence ; nor so act as if it were he that had
judged the college of priests, whereas he himself has been
judged by the whole priesthood. The glory and honor of our
predecessors, the blessed martyrs Cornelius and Lucius, ought
to be guarded ; whose memory whilst we honor, much more
ought you, by your weight and authority, to honor and guard
it, who have been made the vicar and successor of them." * —
Ep. Ixvii. adStephanum,pp. 248-250. See other passages un-
1 De majestate ac dignitate ecclesiae judicare.
2 Etsi pastores multi sumus, unum tamen gregem pascimus.
3 Qui sibi placeant.
* Vicarius (in their stead) et successor eorum.
OF THE CHURCH. 37
der " Unity," &c., especially Ep. Ixxiii. ad Jubai. and Ep.
Ixxvi. ad Magnum.
" The spouse of Christ cannot become adulterate ;* she is
undefiled and chaste. She owns but one home ; with spotless
purity, she guards the sanctity of one chamber. She keeps us
for God ; she appoints unto the kingdom the sons that she has
borne. Whosoever, having separated from the Church, is
joined to an adulteress, he is cut off from the promises of the
Church. Neither shall he come unto the rewards of Christ
who leaves the Church of Christ. He is an alien, he is an
outcast, he is an enemy. He can no longer have God for a
father, who has not the Church for a mother." ' — De Unitate,
p. 397. For the continuation, see under the head " Unity,"
where nearly the whole of this tract will be found, a great
part of which applies directly to the question before us.
ANONYMOUS, L. C.3 — "A question, I perceive, has arisen
amongst the brethren, as to what had better be done with
those persons who have been baptized, in heresy indeed, but
still in the name of our God Jesus Christ ; whether, accord
ing to a very ancient custom and tradition of the Church,
it would be enough for hands to be imposed on them by a
bishop, that they may receive the Holy Ghost. ... In a
question of this kind, in my opinion, no controversy or dis
pute could possibly have arisen, if each of us, content with
the venerable authority of all the churches,4 and with needful
humility, were solicitous to make no innovation ; as he would
see that there is no room for contrariety of opinion. For
everything whatsoever that is doubtful and ambiguous, and is
1 Adulterari non potest sponsa Christi.
9 Habere jam non potest Deum patrem qui ecclesiam non habet matrem.
3 It is not known with certainty who is the author of the treatise De Re-
baptismate. Baluzius inclines to Ursinus, an African monk, who flourished,
according to Gennadius, towards the end of the fourth century. Cave and
others assign an earlier date to it, and there seems internal evidence suffi
cient to show that it was written during the lifetime of, and against St.
Cyprian. The date affixed by Gallandius is 254. See Proleg. torn. iii.
Bib. Vet. PP.
4 Contentus venerabili omnium ecclesiarum auctoritate.
38 AUTHORITY
based on the divers sentiments of prudent and faithful men,
if it be adjudged contrary to the ancient and ever-to-be-re
membered and most solemn observance of all the distin
guished saints and of the faithful, ought undoubtedly to
be condemned; since, in a matter long since settled and
ordered, whatever that is which is brought forward in opposi
tion to the peace and quiet of the Church, will bring with it
nothing but disunion, secret hatred and schism ; from which
no other fruit can be gathered but this, that one man, be
he who he may, is, with empty boasting, vaunted of, amongst
a certain number of unstable men, as of great prudence and
firmness; and having gained the wondering admiration of
heretics, whose only consolation is not to seem alone in their
sinfumess, he is glorified amongst men just like himself, and
fitting compeers, as having reformed the defects of all the
churches.1 For this is the study and aim of all heretics, to
fasten upon our holy mother the Church such like, and as
many calumnies as possible ; and they reckon it the height
of glory to have found out something, be it ever so trifling,
which may be laid to her charge as a fault. To pursue this
conduct is unbecoming in any of the faithful of sound mind,
and the attempt is especially so in one in any grade of the
clergy, and more so still in any bishop : it is a kind of prodigy
for the very bishops to design such scandals ; and not to be
ashamed, contrary to the injunction of the law and of all the
Scriptures, to bare, with sad irreverence, to their own defile
ment and peril, the nakedness of mother Church, even if such
they think there be in the matter in hand, although in all this
there is no turpitude attaches to the Church, except from the
wanderings of these very men. Wherefore, the crime com
mitted by these men is more flagrant, if what is reprehended
by them as not rightly done, in an observance of very great
antiquity, be, both by those who have gone before us and by
us, clearly and powerfully shown to have been, and to be, still
rightly complied with ; so that, even though the arguments on
1 Vitia universarum ecclesiarum correxisse celebretur.
OF THE CHURCH. 3D
either side were of equal weight, yet as the innovation could
not possibly be established without dissensions amongst the
brethren, and evil to the Church, assuredly there ought not,
right or wrong, as the saying is, that is against all goodness
and equity, a stain, so to speak, be cast on mother Church ;
and the ignominy of such presumption should be fastened on
those who make the attempt." — Anonym, de Rebaptlsm. Int.
op. 8. Cypr.pp. 629, 630.
APOSTOLICAL CONSTITUTIONS, G. C.1 — " Endeavor, O bishop,
to be pure in thy actions, understanding thy place and dignity :
which is that of one sustaining the image of God among men,
being set over2 all men, over priests, kings, rulers, fathers,
children, masters, and in general over all those who are sub
ject to thee."— Const. Apostol. I. ii. c. xi. ; Galland. t. iii.
Bib. Vet. PP. Yenet. 1765.
" Let then the layman honor the good shepherd, love him
and fear him as his lord, as his master, as the high-priest of
God, as the teacher of piety. For he who hears him, hears
Christ, and he who despises him, despises Christ, and he who
receives not Christ, receives not his God and Father. For He
has said, ' He that heareth you, heareth me, and he that de-
spiseth you, despiseth me, and he that despiseth me despiseth
Him that sent me.' r —Hid. 1. ii. c. xx.
" The bishop ; he is the minister of the word, the keeper
of knowledge, the mediator between God and you in those
things which pertain to His worship ; lie is the teacher of
piety ; he is, after God, your father, who has regenerated you
by water and the Spirit unto the adoption of sons. He is
your ruler, and he is your king and potentate ; he is, next
after God, your earthly God,3 who has a right to receive
1 Of the value, antiquity, and character of this work it would be useless
to say anything, after the volumes that have been written concerning it.
Gallandius assigns the year 230 as the date of its first appearance in its pre
sent form ; but I have thought it right to consider it as evidence of a period
somewhat later than the middle of the third century.
2 '£1$ QEOV Tvnov S'XGOV EV dvQpGOTtoiS, apxEiv.
3 OvroS vn&v ErtiyEioS fooS iisrd Bsor. For similar forms of expres
sion, in the writings of the Fathers, see Coteler. not. in loco, t. i. PP. Apostol.
4Q AUTHORITY
honor from you ; for of him, and of such as he, God has said,
« I have said ye are gods, and all of you sons of the Most
(Ps. Ixxxi. 6); 'and you shall not speak evil of the gods
(Exod xxii. 28). For let the bishop preside over you, as one
honored with the dignity of God, with which he rules the
clergy, and governs all the people."-/^. L ii. c. 26.
also 1. ii. c. 29, 30.
ST. METHODIUS, G. C.1— « The woman that appeared
heaven clothed with the sun, having a crown of twelve stars,
at whose feet the moon has her resting place, and who is tra
vailing and in pain to be delivered, she in sooth, in strictness
of speech, is our mother, O virgins ; a power she of her
self, distinct from her children ; she whom the prophets have
called, according to the scope of what they set before us, at
one time, Jerusalem ; at another, the spouse ; now the moun
tain of Sion ; and again the temple and tabernacle of God.
For that power which, as in the prophet, eagerly sought to be
illuminated, the Spirit crying to her, < Be enlightened, O Je
rusalem, for thy light is come, and the glory of the Lord shall
be seen upon thee,' &c. (Is. Ix. 1-4) is the Church, whose
children, after the resurrection, hastening unto her in crowds,
from every quarter will press to her : and having received a
light that knows no setting, is clothed as with a garment, and
gladdened with the brightness of the Word Behold the
mighty woman, a pure and spotless and abiding beauty, scat
tering around her a brightness nowise inferior to that of the
rays of light." — Conviv. Virg. Orat. viii. n. 5, j?. 717. Gal-
land. T. iii. Bibl. Vet. PP. For a similar passage on
Ephes. v. 25, see Hid. or. iii. n. S,p. 688, ap. Combefis,p. 81.
ST. PAMPHILUS, G. C.2 — The following extract is the one
1 Bishop of Tyre, was martyred about the year 311. The edition of his
works here followed is that given by Gallandius, t. iii. Bib. Vet. Pair.
2 Priest and martyr. He was born in Caesarea of Palestine, about the
middle of the third century. His apology for Origen was composed whilst
he was imprisoned; only a portion of it remains in a translation by Rufinus.
St. Jerome is well known to have denied St. Pamphilus to have been the
author of this treatise, but he seems to have been mistaken. This question
OF THE CHURCH. 41
referred' to at p. 27, note 2, when citing Origen : — " These
remarks (he alludes to the extract referred to) are made by
Origen, towards the beginning of the first book Ttepi dpxoov,
to show what has been manifestly handed down in the public
teaching of the Church, and what has not been clearly defined.
On each of the above-named points, he, in various places, in
his other books, argues according to the distinction which he
had already pointed out ; maintaining more manifestly and
firmly, with every species of proof, out of the Holy Scriptures,
the things which he had already proclaimed as being taught by
the Church as defined ;' whilst, with regard to those things of
which he shows that they are not taught manifestly and as
defined in the Church, he rather puts forth opinions, and such
meanings as might occur to him in the course of his reasoning
and treating on such subjects, than anything like certain and
definite propositions ; discussing, that is, and treating of them
thoroughly, rather than affirming anything. But, in every
case, he bears in mind his own declaration — the one made
above, wherein he says that that alone is to be received and
believed as truth, which in nothing is opposed to the apostoli
cal and ecclesiastical dogmas. And this he does, not only in
the above-named books, but, in all his expositions of the Scrip
tures, it is his wont to adhere to this declaration ; and in those
especially in which he gives various expositions of the same
portion of Scripture ; affirming, that he had, to the best of his
comprehension, adduced many, even opposite, remarks, for
fear of omitting anything that might be said ; but that that
was to be held to, which the apostolical and ecclesiastical reader
might approve of. He does the very same thing when discuss
ing the sects of the heretics ; after confuting and convicting
each of which, he holds to the one only Catholic sentiment of
truth, and that the one which he has explained above." —
is ably treated by De la Rue, T. iv. Op. Orig. That edition is here used.
Gallandius gives the Apology with another piece published by Fabricius, T.
iv. Bib. Vet. Pair.
1 Ex definite praedicari ab ecclesia.
42 AUTHORITY
Published in the 4th vol. of Origerfs Works, p. 21, col. 2 ;
also in Gallandius, T. iv.
In the same treatise we meet with a similar passage. " Ori-
gen. There are also certain other dogmas which are not found
in the apostolical traditions ; respecting which (dogmas) you
will ask whether we ought to reckon as heretics those who
have an opinion, and treat on those subjects. Thus, to give an
example, if any one should inquire into the cause (origin) of
the soul, though the ecclesiastical rule has not handed down
whether the soul be propagated from the parent, or whether
it be prior to, and more deserving of honor than, the body.
Whence, many persons have not been able to understand what
opinion they ought to hold on the cause of the soul ; whilst
they who have been observed to have an opinion, or to debate
the matter, are by some suspected as if they were introducing
some novelty. . . ."
" Pamphilus.— Thus writes Origen, in the work named
above, (Comm. in Ep. ad Titum, T. iv.p. 696) ; but, to what
he says, we add these remarks, which justice requires at our
hands. If the Church manifestly handed down, or taught the
opposite to what he held, he would undoubtedly be deservedly
censured as contravening and resisting the decrees of the
Church.1 But now when there is a difference amongst the
members of the Church, and some hold one opinion and some
another, and all different, on the soul, why is he to be more
blamed than the rest ? (The apologist then gives the various
opinions held on the origin of the soul, and continues, in the
next page, as follows:) But what do we wish to prove from
all these statements ? undoubtedly this : that as no one could,
with justice, pronounce those to be heretics who hold as true
any of the opinions enumerated above, in as much as there
does not seem to be anything certain, or manifestly declared,
respecting them, either in the divine Scriptures, or contained
1 Si manifeste ecclesia traderet vel praedicaret contraria his qua? ille
sensit, sine dubio velut contrarius et resistens statutis ecclesiasticis medt6
culparetur.
OF THE CHURCH. 43
in the public teaching of the Church,1 so neither is it just for
this man to be censured, when delivering his opinion ; espe
cially when he has carefully guarded what ought to be by all
means preserved in the Church, relative to the profession of
faith on the soul."— Inter op. Grig. T. iv. c. $,pp. 43, 44.
CENTTJKY IV.
LACTANTIUS, L. C.2— " As many heresies have sprung up,
and as, by the instigation of demons, the people of God has
been divided, truth is by us briefly to be defined, and at the
same time to be placed in its own proper dwelling place ; that
so if any one desire to draw the water of life, he may not be
carried to broken cisterns that hold no water, but become ac
quainted with the most bountiful fountain of God, watered by
which he may possess perennial life. It behooves us, then, first
of all, to know that both Himself and His ambassadors fore
told that many sects and heresies would have existence, and
sever the concord of the holy body, and warned us to use the
utmost prudence and care, for fear lest we might at any time
fall into the snares and wiles of that adversary with whom
it is God's will that we should wrestle. . . . Some of ours
there have been, either less settled in faith, or less learned, or
less prudent, who have caused a breach in unity, and disunited
the Church. . . . Whilst some there have been, not learned
enough in the heavenly writings, who, unable to reply to their
opponents, when they objected that it was both impossible and
unbecoming that God should be enclosed within a woman's
womb . . . have been perverted from the right path, and
have corrupted the heavenly writings, so far as to fashion for
themselves a new doctrine without any root or firmness : whilst
some, enticed away by the predictions of false prophets, who
1 Pro eo quod neque ex divinis scripturis certi aliquid de his vel mani
fest! dictum esse videatur, neque in praedicatione ecclesiastica contineri.
2 Lactantius, probably an African by birth, was the disciple of Arno-
bius. He was appointed teacher of rhetoric at Nicomedia, about the year
290, and became a Christian about 295. He died about 330. The edition of
his works here used is that by Lebrun and N. L. Dufresnoy, Paris, 1748.
44 AUTHORITY
have been, both by Him and by the true prophets, foretold,
have fallen away from God's doctrine, and abandoned the true
tradition. But all these, entangled in demoniacal wiles which
they ought to have foreseen, and to have guarded against, have,
by their imprudence, lost the divine name and worship. For
whereas they are called Phrygians or Novatians, or Valenti-
nians, or Marcionites, or Anthropians (Arians), or other such,
they ceased to be Christians, who, having lost the name of
Christ, assumed human and extraneous titles. The Catholic
Church is therefore the only one that retains the true worship.
This is the source of truth; this the dwelling-place of
faith ; this the temple of God, which whosoever enters not, or
from which whosoever departs, he is an alien from the hope of
life, and eternal salvation.1 No one ought to flatter himself by
means of obstinate disputation ; for life and salvation are at
stake, which, if not prudently and sedulously looked to, are
lost and utterly destroyed. But, as every sect of heretics
thinks itself above every other Christian, and its own the
Catholic Church, it is to be known that that is the true (Catho
lic Church) wherein are confession and penitence, which whole
somely heal the wounds and sins to which the weakness of the
flesh is subject. Thus much, in a few words, have I set down
by way of admonition, lest any one desirous of avoiding error
become entangled in a greater error, whilst ignorant of the
shrine of truth." *—Divin. Inst. L. iv. c. 30.
ST. ALEXANDER OF ALEXANDRIA, G. C.8— " These Arians
will not condescend to compare any of the ancients with
themselves ; nor endure that the masters, whom we have used
from our childhood, be equalled with them ; nay, they do not
1 Sola Catholica ecclesia est, quae verum cultum retinet. Hie est fons
ventatis, hoc domicilium fidei, quo si quis non intraverit, vel a quo si quis
exiverit, a spe vitas ac salutis aeternae alienus est.
8 Dum penetrale veritatis ignorat.
3 He succeeded to the chair of Alexandria about the year 312. He was
the first to resist the heresy of Arius, whom he condemned, and against
whose novelties he wrote numerous letters to the bishops of various churches •
only two of these remain, they are in Labbe Condi. T. ii., and also in Oat-
land. T. iv.
OF THE CHURCH. 45
think that any one of our fellow-ministers throughout the
whole world has attained to any measure of wisdom. They
alone are the wise, though poor in everything ; and declare
themselves the discoverers of truths, and that to them alone
have been revealed things which have never entered even
into the thoughts of any one else under the sun. Oh, the
unhallowed pride and boundless madness, and vain-glory be
fitting their atrabilious spirit, and the Satanic arrogance, that
have hardened into their very souls! Neither the expla
nation, well-pleasing unto God, of the ancient Scripture, has
shamed them, nor the concordant pious doctrine of their fel
low-ministers concerning Christ has repressed their audacity
against Him, wrhose unhallowed work not even will the devils
endure. ... Of them (Father and Son) we believe as it
seems right to the Apostolic Church. . . . (We acknow
ledge) one and one only Catholic and apostolic Church, ever
indeed incapable of being overthrown, even though the
whole world should choose to war against it, and which will
conquer every most unhallowed opposition of the heterodox,
the Master of the household Himself having made us con
fident, in that He cried out,1 Have confidence, I have over
come the world (John xvi. 33). — [Having explained the
Apostles' Creed, he adds] These things we teach, these we
proclaim, these are the apostolic doctrines of the Church, for
which too we would die." — Ep. de Arian. Hceres. Ldbbe, t.
\\.pp. 19-21, and Gotland, t. iv.pp. 447, 448.
1 Ovde 77 T&V 6v\\.£.iTovpy<£)V tivjucpoovo's Ttepi Xptdrov
. . . onokoyovii£v . . . niar nai /uovrjr KaQoXiurfv Trjv
EHH\rj6iav , dxaQaipsrov fj.lv del, HQV itdS 6 Ko6f.io$ avry TtoXE/j.Eiv
, vinrjcpopov de TtdtirjS rrj^ rear frspoSo^aor ddefiedrdrrjS
vQaptiEtS ij/ud$ KaTatiKEvdtiavroS ro€ otnodetiTtorov
y did TO fioav. Constantino's words, as reported by Gelazius Cyzi-
cenus, Histor. Condi. Nic. c. viii. Labbe, ii. p. 167, deserve recording : —
"God hath appointed you to be priests and princes (archons), both to judge
the people and determine causes (npivEiv TE ual dianpivEiv rd rtXrfitf),
and as being more excellent than all other men, He has described you as
Gods, according to what is written, 1 have said ye are Gods, and all sons of
the Most High : and again, God hath stood in the congregation of Gods
(Ps. Ixxxi.)"
46 AUTHORITY
EUSEBIUS, G. C.1 — " I will at the same time add to the
manifestation of these things, the theology2 of our Saviour ;
having nothing indeed to say that is freshly discovered, nor
any wise thing of my own, and that is my own discovery, but
shall put forward the uncorrupted doctrine of the Church of
God, which she, having received it from above, from the
beginning, from ear and eye witnesses of the Word, still
guards."3 — In Prowm.deEcdes. Theol. p. 60, ed. Colon. 1688.
" The Church of God, journeying straight in the right and
royal road, has condemned all the rest as by-paths,4 and she
transmits to her votaries the knowledge of the divine grace,
teaching, in the very mystery of regeneration, to confess and
believe one God the Father Almighty," &c. — De Ecdes.
Theol. 1. i. c. 8, p. 65.
Into Edom will I stretch out my shoe (Ps. cvii. 10). . . .
" Again, you will not err if you say that the Apostles are
the ' shoe,' or they who minister the Gospel even unto this
day. . . . lie orders His disciples to evangelize all the na
tions in His name. Thus, then, even unto this present time, the
God of the universe prophesies, that He will dwell in His
holy place, and will in it, and through it, speak to men.6 . . .
Who will bring me into the fortified city f who will lead me
1 Eusebius, surnaraed Pamphilus, was appointed bishop of Csesarea in
Palestine, in the year 314. lie was deeply embroiled in the Arian contro
versy. He died about the year 339. The Historia Ecclesiast. cited is the
edition of Valesius, by Reading, Cantab. 1720. The Demomtratio Evan-
gelica, with various treatises, is quoted from Ed. Colon. 1688. The Prce-
paratio Evangelica is from the Paris edition. 1628. For the Psalms, Isaias,
&c., Montfaucon's Nova Collect io Pat rum Qrc&c. Paris, 1707. The
Procem. and three first chapters of the Demon. Ev. with fourteen smaller
treatises, are from Gallandius, t. iv. Copious additional fragments of his
Comm. on St. Luke, with part of his treatise on Easter, are in Maii's Nova
Collect. Vet. Scrip. Romas, 1825, et seqq. t. i.
2 On the use of this term, see note to St. Justin, under "Invocation of
Saints."
3 TijS £KKkrj6ia<s rov Qsov rrjv ddidqfiopav Sidadxakuir 7tpoi6x°-
ijv Ttapd raov avroTtrwv nal avrr/xoaov rov Xoyov, avooQev ££
4 Trjv evQetav nal fta6i\.inrjv odov opOorojuovtia TJ kKH\r]6ia rov
enrpo
avrov
OF THE CHURCH. 47
into Edom f And it is very wonderful that God is spoken
of as not walking with naked feet, but with < shoes,' the word
indicating the souls that minister to His will, by means of
whom, having completed the vocation of the Gentiles, He
established over the whole earth His city, I mean His
Catholic Church, and the assembly of God-serving men ; of
which city it is elsewhere said, Glorious things are said of
thee, 0 city of God. (Ps. Ixxxvi. 3.) And, The stream of
the river maketh the city of God joyful. (Ps. xlv. 5.) This
fortified city, therefore, when the prophet desired to behold,
he said, Who will 'bring me into the fortified city ? or, into
the city fenced round, for so Symmaclms interprets : for the
gates and doors and bolts of the divine powers fence it round,
that it may not suffer any devastation. Therefore did the
Saviour say concerning it, ' I will build my Church upon a
rock, and the gates of hell shall not prevail against it.' ' — In
Ps. lix. t. l,pp- 282-284.— Nov. Collect. (Montfaucon) Pair.
Groec. Paris. 1707.
" He alone, having been born in that city, settled and con
firmed ' The city of God,' that is, a system according to God,
and a God-fearing institution, throughout the whole universe,
by means of His Catholic Church, which is settled in every
place and country and city,1 to which we ought to be per
suaded that the saying applies, ' Glorious things are said of
thee, O city of God ; ' and, ' The stream of the river maketh
the city of God joyful,' and whatever else of this nature is set
down in the divine Scriptures." — Cornm. in Ps. Ixxxvi. t. i.
p. 539 (Montfaucon), Nov. Collect. PP. Gr.
Hosius, G. C.2— "When did Constantine your father do
anything like this ? What bishop did he banish ? When did
he obtrude himself into the judgments of the Church ? . . .
1 Aid TTJC, ev Ttavrl tortm nal Ttddy X&pa., KOCI TtoXei dwetfrcodyS
avrov Ha.^d\.iKYi^ £KKXrj6ia<3.
2 Bishop of Cordova, in Spain. He was born in the year 256, suffered
for the faith, and was present at the Council of Nicaea. He died at a very
advanced age, about the year 358. The letter cited is given in the Bened.
Ed. St. Athanas. t. i., and in Gallandius, t. v.
43 AUTHORITY
Cease, I beseech thee, and remember that thou art a mortal
man. Fear the day of judgment ; keep thyself clean against
that day. Put not thyself forward into ecclesiastical matters,
nor be thou the man to charge us in these matters ; rather
learn them thyself from us. In thy hands God has placed
the kingly power; to us He has entrusted the things of
the Church ; and as he who deprives thee of thy rule, op
poses God who has thus ordained, so fear thou lest, draw
ing to thyself the things of the Church, thou fall under a
grievous accusation. ' Render,' it is written, ' unto Caesar,
the things that are Caesar's, and to God the things that are
God's.' It is therefore neither lawful for us to rule over
the earth, nor hast thou power to offer incense." — Ep. ad
Const, op. Athan. in Hist. Arian. n. 44, t. i. p. 293, ed.
Bened. Patav. 1777, Galland. t. \.pp. 81, 82.
ST. HILARY OF POITIERS, L. C.1 — Explaining S. Matt. xiiL
1, he says: " The reason why the Lord sat in the ship, and
the crowds stood without, is derived from the things that lie
under these circumstances. For He was about to speak in
parables ; and by this kind of action He signifies, that they
who are placed without the Church, cannot attain to any
understanding of the divine words.3 For the ship exhibits
a type of the Church, the word of life placed and preached
within which, they who are without, and lie near like barren
and useless sands, cannot understand."3 —Comm. in Matt. c.
xiii. n. 1, t. I, p. 374.
ST. ATHANASIUS, G. C.4— " But let us nevertheless, in addi-
1 St. Hilary, born in the province of Aquitaine, was made bishop of
Poitiers about the year 355, and died in 367. He was the firm supporter
of St. Athanasius. The edition used is that of Ma/ei, post-Benedict.
Venet. 1749.
2 Qui extra ecclesiam positi sunt, nullam divini sermonis capere posse
intelligentiam.
3 Intra quam verbum vitas positum et praedicatum, hi qui extra sunt
. . . intelligere non possunt.
4 St. Athanasius was born about the year 296. He was present, as
assistant to St. Alexander of Alexandria, at the council of Nic«a. In the
year 326 he succeeded St. Alexander in his patriarchal see. During more
OF THE CHURCH. 49
tion to the above, see the tradition which is from the begin
ning, and the doctrine and faith of the Catholic Church,
which the Lord indeed communicated, but the Apostles pro
claimed and the fathers guarded ; for on this has the Church
been founded, and he who falls away from this, would not be,
nor would he even be called, a Christian."1 — Ep. i. ad Sera-
pion. n. 28, t. 1,^.540, ed. Ben. Patav. 1777.
" They (the fathers at Nicsea) wrote indeed respecting Eas
ter, * It has seemed good, as follows,' for it did then seem
good that there should be a general compliance ; but as re
gards the faith, they wrote not, ' It has seemed good,' but,
' Thus believes the Catholic Church," and at once confessed
how they believed, thereby to show that their sentiment was
not novel, but apostolical, and that what they wrote down was
not a discovery of their own, but the same as the Apostles had
taught." — De Synodis, n. 5, t. i. jp. 575. For the context, see
" Indef edibility."
" It is enough to give this only for answer to these things
(asserted by the Arians), and to say, ' These things are not of
the Catholic Church, neither did the fathers think thus."-
Ep. ad Epictet. n. 3,^?. 722, t. I.3
than forty years he was the champion of orthodoxy, and suffered much
severe persecution from the Arian party. He died about the year 372. The
edition of his works cited is the Bened. (Lopinus and Montfaucon), Patav.
1777.
l"I8Gou.Ev dyuoSs Hal OLVT^V Trfv £| dpx^ Ttapd8o6iv nai 8t8a6HOt\iav
yta.1 TtiGmv TTJS KaQofaKqS £KK\r}6ia$ qv 6 nkv nvpioS ed&xsv, oi 8£
CLitoGTokoi Enripv^av, Hal oi TtdrEpES EcpvXa^ov, EY ravry ydp rf EKK\.TJ-
6ia TEQE/uE^iGorait nai 6 ravrij^ kmtiitTGOVy OVT> av SIT?, ovr1 av tin
Xeyoiro XpttinaroS.
9 Ovraos ititirevei fj KaBoTiix^ kuyckr]6ia.
3 The following incidental phrases which occur in the writings of St.
Athanasius, deserve notice : " They, too, of the heresies have fallen away
from the ecclesiastical teaching (EmtEtiovTES rrfS kHKXrj^ia^riHtj's 8i8a<5Ha-
Az'aS), and have made shipwreck of the faith." — Orat. contra Gentes, n. 6,
t. i.p. 5. Ibid. n. l,p. 5 ; n. 33, p. 25. "Our fathers then formed an oecume
nical synod, and having assembled to the number of three hundred, more
or less, condemned the Arian heresy, and all declared it to be alien and
foreign to the faith of the Church (aT^Xorpiav avryv nal ^evrfv TTJ$
EKHXTjtiiatiTiKrfS TtitiTEGoS)" — Hist. Arian. ad Monach. n. 66, t. i. pp. 302,
303. " This, then, I consider the meaning of this passage, and that a very
50 AUTHORITY
ST. CYRIL OF JERUSALEM, G. C.1 — The thirty-third section
of the fourth Catechetical Instruction is headed, " Of the
Holy Scriptures." Having made a remark against a heresy
of long standing, he says, " Learn also diligently, and from
the Church,2 which are the books of the Old Testament,
and which of the New, and read not to me anything of
the uncertain books. For wrhy shouldest thou, that knowest
not those which are acknowledged by all, take useless trouble
about those which are questioned ? Read the divine Scrip
tures, those twenty-two books of the Old Testament which
were interpreted by the seventy-two interpreters." (Then fol
lows a well-known account of that translation, which seems
to assert a species of divine inspiration in its favor.) " Read
the twenty-two books of these men (or of these Scriptures), but
have nothing to do with the uncertain books (Apocryphal).8
Those only meditate on earnestly, which we read confidently
even in the church. Far wiser than thou, and more devout,
ecclesiastical meaning (f.id\a kHH\.rj6ioc.6riHTjv ovtiav)." — Oral. i. contr.
Arian. n. 44, t. i. p. 353. "This being the ecclesiastical faith (roiavrrj^
d£ ov6r^-, rrjs kKHX^ia^Tixrf-, 7ri'6rsGd$), when some men, considering his
human acts, see the Lord thirsty . . . and lower the Saviour to a mere
man, they sin grievously." — Ep. iv. ad Serap. n. 15, t. i. p. 564. "Do you
wish to confound the system of the Gentiles and of the heretics, and to show
that the knowledge of God is not with them, but in the Church alone (tv
tiovp ry kHMXrjtiioi), you may read and sing the seventy-fifth Psalm." — Ep.
ad Marcell. n. 21, t. i. p. 795.
1 St. Cyril, born about the year 315, was ordained priest by Maximus,
bishop of Jerusalem, in the year 345, whose see and chair he somewhat un
usually, if not irregularly, obtained possession of, about the year 350. He
died in the year 386. None of his writings have been preserved to us, ex
cept eighteen catechetical instructions addressed to catechumens, and five
mystagogic discourses addressed to neophytes. The edition used is the
Bened. by Touttee, Venet. 1763.
2 Kai Ttapd rrjS £xxXr]6iaS.
3 MrjSev r<&v djcoxpvqxar — Apocryphal, a term which then seems only
to have signified a work not canonical. The canon of the church of Jeru
salem, as specified by St. Cyril, is neither as regards the Old nor the New
Testament, that of any church now in existence. See Ed. Ben. Diss. iii.
c. 13, pp. ccxli-ccxliv. But this is not the place to enter on a question of
such magnitude and difficulty as that of the canon of Scripture. The pas
sage is merely adduced to show whence, according to St. Cyril, the canon is
to be derived.
OF THE CHURCH. 51
were the Apostles and the ancient bishops, the rulers (presi
dents) of the Church, who have handed these down.1 Thou,
therefore, who art a child of the Church, do not falsify what
has been settled."— Catech. iv. n. 33,35,^. 67, 68, ed. Bened.
Yenet. 1763.
" But take thou and hold, as a learner, and in profession,
that faith only which is now delivered to thee by the Church,
and is fenced round out of all Scripture.2 For since all can
not read the Scriptures, but some as being unlearned, others
by business, are hindered from knowledge (of them), in order
that the soul may not perish from want of instruction, we
comprehend the whole doctrine of the faith in a few sen
tences. This I wish you to remember in the very phrase, and
to rehearse it with all diligence amongst yourselves, not writ
ing it on paper, but graving it by memory on your heart ;
being on your guard in your exercise, lest haply a catechu
men should overhear the things delivered to you. This I
wish you to have as a provision by the way during the whole
period of life, and besides this never to receive any other."—
Catech. v. n. 12. For the continuation, see " Private Judg
ment" See also the extract from Catech. xviii. n. 22-28,
given under " Catholicity."
ST. EPHR^M SYKUS, G. C.3— " They again must be reproved,
whosoever they are, that go astray out of the highway, and
wander along devious and treacherous paths : seeing that the
way of salvation presents to us marks, whereby we may per
fectly know that this is the road which the messengers of
1 Oi ravras
. . . rr?pr)dov fj.ovr^v rrjv VTTO rrfi kKK\r](5ia^ vvvl 6oi Tcapu-
rijv EH Tta6rj^ ypCKprjS i^xvpoo^iEvr^v.
3 St. Ephraem, born in Nisebis, or in the neighborhood, was ordained
deacon at Edessa, and is said, during his visit to St. Basil, to have been or
dained priest by him. His works were even during his own lifetime almost
all translated into Greek, and were, as St. Jerome informs us, held in such
high estimation, as to be read in some churches after the Holy Scriptures.
See Sozomen. H. E. L. iii. c. 16. He died about the year 378; we have his
life by St. Gregory of Nyssa. The most complete edition of his works is
that edited by P. Benedetti, S.J., and Joseph Assemani, at Rome, in six
volumes folio, 1732, et seqq. This is the edition cited.
52 AUTHORITY
peace trod; which the wise, inspired by the Spirit, fore
showed ; and which the prophets and Apostles have left us lev
elled and made smooth : whose mile-stones truth has set up,
and whose hostelries Christ has fitted up. Come, brethren,
let us enter upon this road, by which the Father sent the
Son ; let us keep to the King's highway, that we may all to
gether journey even to the beholding of the King's Son.'1 — T.
ii. Syr. Serm. xxv. Adv. Hceres. p. 495. See also Ibid. p. 498.
"Marcion knew well the authority of the sons of truth,
and the signs openly shown by them (miracles), which report
has transmitted even to our knowledge ; and this too is at
tested by their own Scriptures, so that should he in any place
controvert them, he may be convicted by his own words. If
then the apostates from the old religion presume to sow
new opinions, and ask to be believed, in return miracles are
to be asked at their hands : let this therefore abundantly suf
fice to confute them, that, whereas diseases are everywhere
prevalent, they have never as yet cured one sick person, nor
even dispelled the slightest attack of fever."— T7. ii. Syr.
Serm. 40, Adv. Hare*, p. 530.
" Hither come, O Faith, thou gift bestowed from heaven on
holy Church ; in her bosom, I pray thee, fix thine abode, and
there rest. If the Jews have driven thee from them, wjiat
wonder ? they follow fables and their own dreamings ; that the
heterodox have in this conspired with them, is nothing new,
for they are in love with contentions and disputes. See that
thou show thyself grateful to Him, who has founded, and
united to thee a nation that becomes thee, which bears thee
aloft upon its shoulders, in triumph, through the world." — T.
iii. Syr. Serm. vi. de Fide (adv. Scrutat.)p. 161.
" Let it not be to you, oh ye disciples of faith, a matter of
surprise that the Jewish teachers are even yet in search after
the truth : in the same way as it was found by the magi in
the city of Bethlehem, will it be met without labor in the
bosom of holy Church, by those who seek for it with a pure
intention." — T. iii. Syr. Serm. iii. adv. Scrut.p. 201.
OF THE CHURCH. 53
LUCIFEK OF CAGLIARI, L. C.1 — " Thou persecutes! the house
of God, Coiistantius, and knowest not that in persecuting her,
thou art persecuting God Himself : for the Church is God's
habitation, in which the Lord dwells, as in the Psalm is writ
ten, The Lord hath chosen Sion, He hath chosen it for His
dwelling. This is my rest for ever and ever / here will 1
dwell for I have chosen it" (Ps. cxxxi.) — Pro St. Athanas.
L. i. n. 43, t. vi. Gotland, p. 173.
" The Holy Spirit, the Comforter, who was in the prophets,
remained also in the Apostles, which same Holy Spirit, the
Comforter, since he is in God's Church, and you have been
placed without the Church, He abides not in you, who are
thereby proved to have the spirit of antichrist, which unclean
spirit, for fear lest you should see what we now urge upon you,
spreads the blinding darkness of error over your heretical
hearts." — De non parcend. in Deum deling, n. 37, Galland.
t. vi.^>. 238.
DIDYMUS OF ALEXANDRIA, G. C.2 — " The Spirit, the com
forter and the holy, and the spirit too of truth is given by the
Father, to abide ever with Christ's disciples, with whom is
also the Saviour Himself, who says, Lo, / am with you even
to the consummation of the world" — De Spir. Sane. n. 28,
Galland. t. vi. p. 274.
Explaining 1 St. John, ii. 18, 19 : "Little children, it is the
last hour : and as you have heard that antichrist cometh, &c.
This is not written concerning all who hold false doctrine, but
regards those only who, after being instructed in the gospel,
1 Lucifer, bishop of Cagliari, distinguished himself as a strenuous op
ponent of the Arians. He died about the year 371. His works, which con
sist almost solely of a few pieces addressed to the Emperor Constantius,
are given by Gallandius in his sixth volume, from Tillius' edition, with
numerous emendations. It is the edition here cited.
2 Didymus, surnamed of Alexandria, from presiding over the celebrated
school of that city, though born blind, was a scholar and writer of great
eminence. He died about the year 399, at more than ninety years of age.
S. Hier. de Vir. III. c. 109. Palladius, Hist. Laus. c. 3. Of his numerous
writings but few remain. Such as have been preserved are given by Gal
landius in his sixth volume, and his edition is here followed.
54 AUTHORITY
turn aside to a false sect. . . . For it is a natural consequence
that they who have separated themselves from the assembly of
the faithful are antichrists. For how can they help but be
antichrists, they who hold opinions opposite to those which
the Church of Christ confesses 1"l—lUd. Enarrat. in Epist. i.
S. Joannis^p. 297.
ST. DAMASUS, P. L. C.J — " We have indeed confidence, that
your holiness, grounded on the instruction given by the
Apostles, holds fast, and teaches to the people, that faith which
in nothing differs from the institutes of our forefathers. For
it does not beseem priests of God, whose part it is to instruct
others, to hold any other sentiment. Yet have we learned
from the relation of some of our brethren from Gaul, that
there are some who, not from any heretical intention — for so
great an evil cannot befall God's appointed rulers — but from
ignorance, or a kind of simplicity, agitated by sinister inter
pretations, do not discern which is the sentiment of our fore
fathers that is in preference to be held, when divers opinions
are urged upon their attention. . . . When, in time past, the
poison of the heretics began to spread itself, as it does now
once more, and when especially the blasphemy of the Arians
first shot up, our forefathers, the three hundred and eighteen
bishops, and they who were sent from the city of the most
holy Bishop of Rome (St. Silvester), assembled in council at
Nicffia, and raised up this wall against the weapons of the
devil, and by this antidote repelled the cup of death. . . .
Your uprightness perceives that that faith alone which was
settled at Nicsea, by the authority of the Apostles, is to be held
with unswerving firmness."—^, i. Synod. Orientalibus,
Galland.t.vi.p. 321.
ST. GREGORY OF NYSSA, G. C.3— " This seems to me to teach
1 Qui contraria sapiunt, quam Christ! confitetur ecclesia.
2 St. Damasus, a native of Spain, and the personal friend of St. Jerome,
succeeded Liberius in the chair of Rome, and after ruling that see for
eighteen years, died in the year 384. The edition followed is that of Oal-
landius t. vi. Sibl. Pair., which is a reprint of that by Constant,
3 St. Gregory, surnamed of Nyssa, from being born there in the year
OF THE CHURCH. 55
us, that if, during the time of our education, we share in the
instructions of those that are without (the pale of the Church),
we are not to withdraw ourselves from the milk with which
the Church feeds us, that is, both the laws and customs of the
Church,1 wherewith the soul is fed and nurtured to manhood,
and from which the soul takes occasion of mounting to what
is lofty."— T. i. De Vita Mosis, p. 189, Paris. 1638.
" Whoso looketh unto the Church, looketh at once unto
Christ,2 who, through the increase of those who are saved,
builds up and increases Himself." — T. i. in Cant. Ccvntie.
Horn. xiii. p. 664. See also the extract, given under " Tradi
tion" from t. ii. I. 1, Contr. Eunomium.
" The whole dispute and controversy about dogma, between
churchmen and Eunomians,3 is, whether we ought to account,
as our adversaries assert, the Son and the Spirit, creatures, or,
as the Church has believed, of a nature uncreated." — T. ii. 1. 1,
Contr. Eunom. p. 350. See also Ibid. p. 386.
ST. GREGORY OF NAZIANZUM, G. C.1 — " Order has settled,
even in the churches, that some be sheep and others shepherds ;
some the ruled and others the rulers ; that this be as it were
the head, this the foot, this the hand, this the eye, and this as
some other member of the human body, for the perfect har
mony and benefit of the whole, as well of the highest as of the
330, was appointed bishop of that city, in the year 371. He died about the
year 394. He was the brother of the great St. Basil. The edition of his
works used is that published at Paris, (Fronto Ducaeus) in 3 vols. folio,
1638.
1 M;; ittpRsEGftca TOV vTtorpecpovrot rjnaS rfj$ EHHkrj6ia^
TOVTO Slav Eirj9 rd vofJLivd TE ual roe. rflr] rfjS eKKtydiat.
2 !O rtpoS Tr)v knyikrj6iav fiXsitGov, npoS TOV Xpitirov
Hdda /J,dxrj nal d/ncpifioXia. rov doyiiaroS rot's £HHXrj6ia6TtHoi<3
ovS dvonoiovt,. For a similar phrase see Ibid. p. 376; also t. ii. 1. ii.
Contra Eunom. p. 481, et passim.
4 St. Gregory was born at Nazianzum in the year 318. After ruling the
church of that city for some years, he was appointed to the see of Con
stantinople, which, however, he was compelled to resign. He returned to
Nazianzum, where he died towards the close of the year 389. He was the
bosom friend of St. Basil, and from his learning he acquired the name of
the Theologian. The edition used is Paris. 1630, in 2 vols. folio.
56 AUTHORITY
lowest. And as, in our bodies, the members are not severed
from each other, but the whole is one body composed of dif
ferent members ... so is it with us who are the common
body of Christ. For all we are one body in Christ, being in
dividually members of Christ and of each other ; for one in
deed rules and is seated in honor, another is guided and gov
erned, and the employment of both is not the same — unless to
rule and to be ruled be the same thing — yet do they both be
come one unto one Christ, being built up and joined together
by the same Spirit. . . . Let us revere this order, brethren ;
this let us guard. Let one be the ear, another the tongue, a
third the hand, another some other member. Let one teach,
another learn, another do good (working) with his own hands,
that he may have wherewith to bestow on him that asks, and
on the needy. Let not all of us be the tongue, nor all proph
ets, nor all apostles, nor all expounders. Is it an excellent
thing to speak of God \ More excellent is it to purify one's self
unto God. To teach is excellent, but to learn is free from
danger. Why doest thou make thyself a shepherd, though
one of the llock ? Being the foot, why wilt thou become the
head !( Why take upon thee to play the general, though en
rolled amongst the common soldiers ? Why pursue the great,
but uncertain gains of the ocean, when, though thou mayest
gain less, it is in thy power to till the earth ?" — T. i. Or. xxvi.
pp. 449, 450.
" If these men (the Apollinarists), equally with those who
hold rightly, are permitted to teach as they choose, and to pro
mulgate in public their adopted dogmas, is it not manifest
that the doctrine of the Church is thereby condemned,1 as if
the truth were with those men ? For it is not in nature that
two contrary assertions, on the same subject, can both be true."
-Ib. Or. 46, p. 722.'
on KaTeyv>ai 6 r?;? £K-H\ri6i
2 "Sheep, feed not your shepherds," says St. Greg. Xaz. Or. ix. p. 154,
"and go not beyond your boundaries ; it is enough for you if you be well
fed." "There ought to be a law," he says, t. i. Or. xxvi. p. 462, "passed
amongst us, whereby, — as formerly amongst the Jews, it was arranged not
OF THE CHURCH. 57
ST. BASIL, G. C.1 — " Is not the government of the Church
clearly and indisputably the work of the Spirit ; a for He gave,
He says, first Apostles, secondly prophets, thirdly teachers,"
&c. — Lib. de Sp. Sanct. c. xvi. t. iii. Pars i.
" As for us, besides this open war of heretics, that, in addi
tion, which has been raised by those who have the appearance
of being orthodox, has reduced the churches to the last degree
of weakness. For which reason we stand in special need of
assistance from you (the bishops of the west), to the end that
they who profess the apostolic faith, having done away with
the schisms which they have invented, may henceforward be
subjected to the authority of the Church ; 3 that the body of
Christ may become perfect, restored to completeness in all
its members ; and that we may not only praise the good things
found amongst others as we now do, but see our own churches
also recover their pristine glory of orthodoxy. For what has
been vouchsafed to your godliness by the Lord, is truly worthy
of the most exalted praise ; that you discriminate, that is, the
adulterate from the approved and the pure, and openly teach,
without subterfuge whatever, the faith of the fathers, which
we also have received, and have recognized as marked with the
apostolic characteristics." 4— T. iii. P. i. Ep. xcii. ad Ital. et
Gall. p. 266.
to allow to the young certain of the sacred books, as not being likely to be
profitable to their yet unsettled and tender minds,— not to all men, nor
at all times, but according to a settled rule, and to certain persons liberty
should be granted to discourse concerning faith (TOV Ttepl nidrewS 6vy-
X<op£ttQai Xoyov)." The Jewish custom here alluded to is also men
tioned in the Or. i. p. 21, t. i.
1 St. Basil was born at Caesarea in Cappadocia, about the year 328.
After completing his studies in Palestine, Constantinople, and Athens, he
returned to his native country in 355. Many of the subsequent years of his
life were spent in the deserts of Egypt and Libya. He was appointed
bishop of his native city about 369, and died in 379. His character and
works have gained for him the surname of the great. The edition used is
the Bened. (Gamier), 3 vols. in 6, Paris. 1839.
2 'H ds rift EKKkritiiat, diaHodjuydiS . . . fad rov Ttvev/itaroS evep-
rov \ontov ry avGsvria
58 AUTHORITY
ST. PACIAN, G. C.1 — " ' Come,' you say, ' and let us contend
with facts and argument.' I, for my part, have been hitherto
free from all anxiety ; have been content with the continued
existence itself of the Church, and with the peacefulness of
the ancient congregation.' The arts of discord are unknown
to me ; I have been no searcher after arguments for disputa
tion. You, after being separated from the rest of the body,
and divided from your mother, that you may give a reason for
what you have done, have become an assiduous searcher and
inquirer into all the hidden recesses of books : what is hidden
you explore ; what is at rest you disturb. Our fathers, unre-
quired, entered into no dispute ; our very security sought no
arms. . . . You state, and rightly indeed, that ' the Church is a
people renewed of water and the Holy Ghost ; free from deny
ing the name of Christ ; is the temple and the house of God,
the pillar and ground of truth ; a holy virgin with chastest
feelings, the spouse of Christ, of His flesh and of His bones, not
having spot or wrinkle ; and preserving entire the laws of the
Gospels.' Who amongst us denies this ? Nay, we say further,
that the Church is the queen in gilded clothing, surround
ed with variety (Pa. xliv.) ; the fruitful vine on the sides of
the house of the Lord (P#. cxxvii.) ; the mother of young
maidens without number ; the one fair and perfect dove of
her mother (Cant, vi.) ; the very mother of all, built upon the
foundation of the Apostles and prophets, Jesus Christ Him
self being the chief corner-stone ; a great house enriched with
every variety of vessels. But this of ours hereafter: and
meanwhile let us consider your words. ' The Church is a
people born again of water and of the Holy Ghost.' Well !
who has closed up the fountain of God ? Who has carried
away the Spirit (from me) ? Yea, rather, with us is the living
water, which springs from Christ : whilst thou, separated from
1 St. Pacian, bishop of Barcelona, in Spain, distinguished by various
writings, and held in great veneration, died about the year 375. The edi
tion used is that given by Gallandius in his sixth volume Bill. Pair.
9 Ipsa ecclesiie serie, congregationis antiquae pace contentus.
OF THE CHURCH. 59
the everlasting fountain, whence receivest thou thy birth ?
The Holy Spirit, in like manner, has not departed from the
chief mother i1 whence then came He to thee ? Unless it be
that He has forsooth followed a dissenter, and having aban
doned so many priests, content with an unconsecrated throne
(chair), He has preferred the broken cistern of an adulterated
fountain. . . . ' The Church is a people free from denying the
name of Christ.' Are there then no confessors amongst us,
proved by chains and fire and sword ? ' There were,' you say,
6 but they perished by receiving sinners.'. . .But whom can you
persuade that the whole Church, by receiving the lapsed, hath
fallen away ? That, by the admission of penitents, the people
of those who admit them has been made a denier (of the
faith)? Nay, supposing that a part of the people was too
yielding, did the rest also who approved not of what was done,
but followed custom and peace, forfeit the Christian name ?
Hear the voice of Jeremias : In those days they shall say no
more, The fathers have eaten a sour grape, and tJie teeth of
the children are set on edge. But every one shall die for his
own iniquity, (xxxi. 29, 30.) . . . Thou bindest the whole
world with the chains of a few ; thou condemnest the whole
Church for the weakness of a small portion. Say, are all, in
your eyes, saints, whom Novatus instructed, whom Evaristus
chose, whom Kicostratus taught, whom Novatian trained?
Hast thou escaped ' the thorns and briars ? ' In thy < corn ' are
there no ' tares ? ' Is thy < wheat ' already purged ? Is the
purifier to come to thee without ' his fan ? ' Wilt thou alone
be found without < chaff ? ' But come, proceed with the rest.
6 The Church is the body of Christ.' The body, mind, not a
member ; the body framed into one out of many parts and
members, according to that of the Apostle, For the body is not
one member, but many. Wherefore the Church is the full
body ; both a body, and a compact body, and a body now
spread over the whole world : like a city, I mean, whose parts
1 Spiritus quoque Sanctus a principal! matre (the mother, the source of
all) non abiit.
60 AUTHORITY
form one whole ;' not as you Novatians, an unnatural kind of
accumulated excrescence and part, separated from the rest of
the body. ' The Church is the temple of God.' Truly, a
roomy temple ; ' a great house,' having i vessels of gold and of
silver,' and ' also of wood and of earth, some unto honor/
and many magnificent set apart for the manifold uses of various
works. ' The Church is a holy virgin, of chastest feelings, the
spouse of Christ.' A ' virgin,' no doubt, but a mother too ; a
4 spouse,' undeniably, but also a wife, taken out of her husband,
and therefore ' bone of his bones, and flesh of his flesh.' For
of her David said, ' Thy wife as a fruitful vine, on the sides
of thy house. Thy children, as olive plants, round about thy
table.' This virgin has given birth to many ; her offspring is
countless ; with it the whole world is filled ; with it the throng
ing swarms hum busily within the ever-teeming hives. Great
is the mother's care for her children, and tender her affection :
the good honored, the haughty punished, the sick healed ; not
one perishes, not one is despised ; the confiding children are
governed by the parent's kindness.*
" 4 The Church has neither spot nor wrinkle ; ' that is, with
out heresies, without Yalentinians, without Cataphrygians,
without Novatians. In these are certain spotted and wrinkled
folds, as if in envy of the ornaments of the precious garments.
For the rest, the sinner and the penitent are not a spot on the
Church ; because, as long as he sins and repents not, he is
placed without the Church ; when he ceases to sin he is al
ready whole. But the garment of the Lord, that is, the
Church of Christ, is by the heretic rent, cut, injured, and
crumpled. ' For whereas,' says the Apostle, ' there are
schisms and contentions among you, are you not carnal, and
walk according to man ? ' (1 Cor. iii.) And ' their speech
spreadeth like a canker ' (2 Tim. ii.) This is the ' spot ' on
1 Corpus utique, non merabrum ; corpus multis in unura partibus raem-
brisque eollectum . . . plenum est corpus, et corpus et solidum, et toto
jam orbe diffusum; sicut civitas cujus partes in unum.
2 Securi fretus sub indulgentia matris renitentur.
OF THE CHURCH. 61
unity ; this the 6 wrinkle.' Finally, when the Apostle is speak
ing of these things, he sets before us Christ's love and affec
tion ; ' as Christ loved the Church and delivered Himself up
for it,' thereby to set aside heretics who know not how to
love. But why apply this to the unhappy penitent? Be
cause he wisheth both to love and be loved." — Epist. i. n.
2-6, pp. 262, 263, Galland. t. vii.
B. ISAIAS, G. C.1 — " Do not, even for the sake of defending
the faith, converse with heretics, for fear lest their words
instil their venom into thy mind. If thou meet with a
book said to be by one of the heretics, read it not, lest it fill
thy heart with deadly poison ; but so continue in that doc
trine which thou hast learnt in holy Church, as neither to add
to nor take from it." — Orat. iv. n. 6 ; Galland. t. vii. p. 283.
ST. EPIPHANIUS, G. C.2 — " Oh, the exceeding foolishness
of man ! — every pretext, be it however slight, has drawn
aside from the truth every heresy, and led it into a multi
tude of evils. For like a man, who, having found a gap in
the fence to the highway, makes up his mind to walk
through it, and leaving the public road, he turns from it,
thinking he has a shorter road, from which, after thus de
viating, he shall again come upon the highway, but knows
not that there is a very high wall which is built up for a
long distance, and he then runs about unable to find an out
let, and passing on for a mile or two, there still remains a
further distance, and yet he finds no road, and so, turn where
he will, he has before him a greater length of journey ; while
toiling on thus, finding no path which may lead him to the
right road, and perhaps unable even to find one without
retracing his steps on that upon which he lately entered ; so
1 Abbot. For his history, see Palladius, Hist. Laus. c 15, et seqq. The
edition of his works followed is that of Gallandius, t. vii. Bib. Vet. Patr.
2 Born in the year 332; he passed his youth in the monastic state under
Hilarion, Hesychius, and other eminent ascetics. In 366 he was chosen
bishop of Salamis, in the isle of Cyprus. He died about the year 403. The
edition used is that of Petavius, Colon, (though really published Lipsiae)
1682.
62 AUTHORITY
every heresy, though it has it in its power to find a short
road, yet does it wander to and fro over one that is longer,
and meets at once with an impregnable wall, the tortuous
windings, to wit, of ignorance and of folly, and such cannot
find a way to come upon the right road, except by returning
to the main road, the king's highway that is. Even as the
law of blessed Moses plainly proclaimed, saying to the king
of Edom, Thus saith thy brother Israel, Through thy
boundaries will we pass unto the land which the Lord swore
to give unto our fathers, a land flowiny with milk and
honey. . . . We will not turn aside to the right hand or to
the left ; we will drink water for silver ', and eat our food
for silver ; we will not turn aside either here or there ; ive
will go on tJie king's highway (Numb, xx.) For there is a
king's highway, and that is the Church of God, and the path
way of truth.1 But each of the heresies having left the
king's highway, and turning aside to the right hand or to
the left, then giving itself up unreservedly, is dragged for
ward into error, and the shamelessness of error knows no
limits in every heresy. Come, then, ye servants of God, and
children of the holy Church of God, ye who are acquainted
with the safe rule,' and are walking in the way of truth,
and who are not dragged from side to side by words, and the
summons of each false sect, for slippery are their ways. . . .
They boast of great things, and know not the least : they
proclaim liberty, though themselves the slaves of error." — T.
i. Adv. Ilceres. (59), ^p. 503, 504.
u Even as we are the body of Christ, and members of mem
ber, and the Church of God, which is the body of Christ. If,
then, the body of God, the Church, closely united (glued) to the
Spirit, that is, to the Lord, is one spirit, he therefore that strays
away from her, having fallen away from the Spirit, becomes
carnal,3 both in soul and body."— Ibid*. Hceres. (66), p. 707.
yap o<5o? fiaGiXixTj, r/rzS ttirlv r) rov &£ov
oSontopia rrjS dArflei'aS.
3 Oi rov HOCVOYOC d(5g)a\ff yiraJtixovrsS.
3'O «TT? avrrjS dt-iaprdvoov itvEvnaroS EKitetitii', 6dp$ yeyevrjrai.
OF THE CHURCH. 63
" The gates of hell are in truth all the heresies, but they
shall not prevail against the rock, against the truth that is.1
And although some of them should choose to say, c We also
confess that faith that was laid down at Nicsea: show me
from it that the Holy Ghost is reckoned in the Godhead : '
they will be found even from it refuted. There was at that
time, however, no question concerning the Spirit. For syn
ods create security on the point that falls under notice from
time to time."— Adv. litres. Ct±),pp. 903, 904.
" Had no controversy been at first mooted on this subject,
it was a very simple matter. For in what has this novelty
benefited the world, or profited the Church? Rather has
it not caused injury, having given birth to hatred and party-
spirit? But as the doctrine sprang up it became formid
able : for it was not to the better aiding us to our salva
tion : it is a denial of the faith, not merely not to confess
on this head, but even in the smallest matter. For we
ought not, even in the slightest particular, to deviate from
the way of truth. Let us then argue against this position
of theirs ; desirous not to abandon our life, nor to desert the
rule of the holy Church of God,2 and of the confession of
faith. For never has this (opinion of theirs) been asserted
by any of the ancients, whether prophet, or apostle, or evan
gelist, or by any of the expositors, even unto these days,
never until this sophistical declaration came from this man
of much learning." — Adv. Hceres. (77),^. 1018.
" We have on the present occasion made these remarks in
a cursory manner only, with the view that God-fearing men
may know that whosoever chooses to transgress the bound'
aries of the holy Church of God,3 and to go beyond the hope
of the tradition, both prophetic and apostolic, and of faith
and doctrine, — he whose mind, on account of the brief and
yap adov aA7?0o5? itd^ai ai aipetfsiS, aA.ld Hard rrj$
ov Kari6xv6ov6iy rovredrt Hard rrj'-, d
2 Mijde TOV navora HaraXiHTtdveiv rijS dyiaS ©sov
3 'TnepftaivEiv rovS opovS rrjc, ayia.*, Seov
64 AUTHORITY
Blight declaration of one statement, is turned aside to some
thing trivial and ordinary, — his understanding will thence
forward be perverted to many empty assertions and treach
erous conjectures, and unto absurd and strange questions and
endless genealogies." — Ibid. (77),^. 1031.
At the close of his great work Against the Heresies, he
gives, after alluding to the sects and their churches, a brief
exposition of faith and practice, which he prefaces as fol
lows, by turning to the Church : " And now, as we behold
the city, let us hasten unto it, the holy Jerusalem, the virgin
of Christ and His spouse ; the safe foundation and rock ;
both our venerable mother,1 and Christ's bride ; we too using
these most apposite words : Come and let us go up to the
mountain of the Lord, and to the house of the God of Jacob ',
and He will teach us His ways, and the rest. (Is. ii. 3.)
Come, then, ye sons of Christ — children of the holy Church
of God ... let us also cry aloud. As the hart panteth after the
fountains of waters, so my soul panteth after Thee, 0 God;
and again, When shall I come, and appear before the face of
God f Wherefore let us also speedily call upon the spouse,
not as He calls her, He who is her bridegroom and master,
king, God, and protector ; but let us, as His servants, call
unto her, using the same language as He, Come from Li-
ba?rus, my spouse, for thou art all fair, and there is not a
spot in thee : the paradise of the great workman ; the city
of the holy king ; spouse of the spotless Christ ; the most
pure virgin betrothed in faith to one only husband ; re
splendent and as the morning rising, fair as the moon,
chosen as the sun, terrible as an army set in array / whom
queens have declared blessed, and concubines have hymned,
and the daughters praised ; she that cometh up from the
desert, shining all in white, leaning on her beloved, breathing
perfumes ... of whom it was said, Thy name is oil poured
out / therefore have young maidens loved thee : she has stood
1 Trjv napQevov Xpitirov nal vvntprfv, d<5<paXii rs fidtiiv, xal iter-
pav, GsfJLvrjv re
OF THE CHURCH. 65
on the king1 s right hand, in gilded clothing • she lias nothing
darksome about her ; once indeed black, but now beautiful
and fair ; that, being placed in thee, we may rest from the
hateful heresies which we have passed through, and may
iind repose from their swelling waves, and may rest in thee
our holy mother the Church, and in the holy doctrine within
thee,1 and in the holy and alone-true faith of God. Now will
I begin to narrate the things that are wonderful in this holy
city of God, for glorious things are aaid of her, as the
prophet declares . . . and first of all (we have to state), that
the God that is over all, is their God who have been born
of this holy Church ; for this is the first demonstration as
regards truth, and the foundation of the faith of this our vir
gin, and holy and guiltless dove, concerning the Lord in Spi
rit revealed to Solomon, in the Canticle of Canticles, saying,
There are threescore queens, and fourscore concubines, and
young maidens without number : one is my dove, my perfect
one. The my is twice set down, because His is that dove,
that perfect one ; whilst the rest are so called, but are not
so, whereas she is twice so designated. . . . For the Church
is begotten of one faith, and brought forth by means of the
Holy Ghost ; one to one, and one to her mother. And as
many as have come after, or have been before her, are called
concubines."— Adv. Hares. (Expos. Fid.) pp. 1078-1080, 1083.
" We therefore acknowledge one Church . , . one baptism,
one faith. And let these men cease to be against that holy vir
gin of Christ, and chaste spouse, to wit, the holy Church our
mother ; for her children have received from the holy fathers,
that is, the holy Apostles, to guard the faith, and withal to
transmit and preach it to their own children. Amongst
whom, most honored brethren, ye also are those children, and
transmit this same doctrine to your children. Teaching by
word these things, and things like to them ; cease not, faithful
and orthodox men, to confirm from the divine writings your-
sv <5oi dyia. nrjTrjp fjnodv eKntytiia, nod kv TTJ dyiq.
kv 601
66 AUTHORITY
selves and your hearers, instructing, guiding, catechising;
(cease not) to guard that holy faith of the Catholic Church, as
the alone and holy virgin of God received it from the holy
Apostles of the Lord. And not only ought you thus to an
nounce to your children in the Lord — to each one of the cate
chumens about to approach to the holy laver — to believe ; but
you ought also to teach them to say, word by word, as that
same mother of us all (teaches to say), ' We believe in one
God.' (Follows the creed.) This is that faith transmitted by
the Apostles, and in the Church, in that holy city, by all the
holy bishops together, in number more than three hundred
and ten."— T. ii. Ancor. n. 119, 120,^?. 122, 123.
" From the midst of these sects, and after them in order of
time, there shone forth the saving Incarnation1 of our Lord
Jesus Christ— His appearance, that is, in the flesh— and at the
same time the doctrine of the Gospel, and the preaching of
the kingdom ; which is the alone source of salvation, and the
true faith of the Catholic and Apostolic Church ; from which
all the following, which have but the name of Christ, not the
faith, have been cut off and separated. [He then gives a sum
mary of the heresies treated of in his great work, and adds
that] to the account given of those heresies he had append
ed a defensive statement, in brief, of the orthodox faith and
of truth— which is the holy Catholic and Apostolic Church.3
This is the summary and index of the whole treatise against
a 'H Ttepl rrj$ opfJrjt TtitirscaS nai aXrftEiaS dnoXoyia n
riS Itinr rj dyia nafJoXiHrf nal aito6To\iHrj iKxXrjGia. The following in
cidental passages, which occur in various parts of St. Epiphanius, also de
serve notice: "And subjoined to those eighty heresies, is the one,— the
basis withal and instruction in, and saving formulary of the truth^and
Christ's spouse— Holy Church (pia. Se x/tra rat oydorinovra, rj ri?S ahrj-
Oez'trS fiddiS ana nal didatixaXia, xal tivrrfpioS icpaytiareia, nal
Xpidrov vvncprjydyia £KHXrj6ia)^—Procem. adPanar. Epist. adAcac. et
Paul.
" They speak not in accordance with the truth, but differently, in oppo
sition to the preaching of the truth." — H&r. 47, p. 400.
"Concerning the Father, and Son and Holy Ghost, they think in ac
cordance with the Holy Catholic Church; but they have separated them-
OF THE CHURCH. 67
the eighty heresies, and of the one defensive statement rela
tive to the truth, to wit, the one Catholic Church."— I7, ii.
Anaceph.pp. 127, 130.
COUNCIL OF ARLES, L. C.— In the synodal epistle of this
council, which was held in 314, we have the following:
" Bound and adhering together to the Catholic Church by a
common bond of love, and by the union of that Church our
mother, we have, by the will of the most pious emperor,
been gathered together in the city of Aries, whence we, with
well-merited reverence, salute you, most illustrious pope (Sil
vester). Thither we have brought (or, there we have had to
endure) men troublesome and pernicious to our law and tra
dition, and of an unbridled mind ; whom both the present
authority of our God, and the tradition and rule of truth,
have in such wise repudiated, as that there remained not any
thing to be said by them, nor any ground of accusation, nor
any suitable proof. Wherefore God, and our mother the
Church being the judge— she who both knows and approves
her own1— they were either condemned or repulsed. And
selves from her, giving heed to spirits of error, and the doctrines of
demons." — Beer. 48, p. 402.
" They (the Quartodecimans) hold on all points as does this Church, and
differ in their error from all others, in not attaching themselves to what
flows from and is accordant with her laws."— Har. 50, p. 419.
' 'Art thou afraid lest they introduce Polytheism,— they that offer true
worship to the Trinity; they who are the children of the truth, and of the
one Catholic Church ? "—Rcer. 57, p. 482.
" There is a party called Meletians . . . from Meletus, who was a bishop
of the Catholic Church and of orthodox faith. For his faith never, at any
time, differed from that of the Holy Catholic Church."— ILrr. 08, p. 716.
"Aerius dogmatized in many particulars in opposition to the Catholic
Church."— Ib. p. 809.
"We exhorted him (Vitalis) to speak in accordance with the faith of the
Holy Catholic Church, and to cease from his contentious expressions "—
Hcer. 77, p. 1014.
"This is our faith, this our honor, and this our mother the Church, who
saves us by means of faith, and strengthens us by means of hope, and per
fects us in the love of Christ, both in the confession, and in the mysteries,
and in the purifying power of the laver."— Ibid. (Expos. Fid.} p. 1101.
See also t. ii. Ancor. n. 103, p. 104.
1 Qnos et Dei nostri praesens auctoritas, et traditio ac regula veritatis
. . . judice Deo et matre ecclesia, quae suos novit et comprobat.
68 AUTHORITY
would, most beloved brother, that you would have done us so
much honor,1 as to be present at this so great a spectacle ;
we assuredly believe that a more severe sentence would have
been pronounced against them; and, you judging together
with us, our assembly would have exulted with greater joy."
— Ep. Synod. Silvestro et al. col. 1425, t. ii. Ldbbe.
ST. AMBROSE, L. C.a — " The synagogue loved, the Church
loves, and never varies in her affection for Christ. Where
feedest Thou f she says, where abidest Thou in the mid-day f—
(Cant. i. 6.) I desire to follow Thee as a nurse, who before
held Thee as if linked to Thee, and to seek Thy flocks, be
cause I have lost mine. Thou feedest in the mid-day, that is,
there where the Church is, where justice shines, and judgment
1 Utinara . . . interesse tanti fecisses. In the eighth canon of the Coun
cil of Nica?a, we have the following: "Concerning those who formerly
called themselves Cathari, but who come over to the Catholic Church, it
hath seemed good to the holy and great synod, that they, having had hands
imposed on them, remain thus in the clergy. But before all things it
is befitting that they confess in writing, that they will adhere to, and follow
the doctrine of the Catholic and Apostolic Church (on GvvMfiovTai xal
d.KoXovfjrj6ov6i roi<=> rifi xaOoAz*7/$ nal ditoGroXinrfi kKK\r)6ia$ doy-
na6i)" — Labbe, t. ii. Concil. col. 32.
In the sixth Canon of the Council of Constantinople we have: " Heretics
are not to be allowed to make accusations against the orthodox bishops con
cerning ecclesiastical matters. But we denominate as heretics, both those
who have been formerly proscribed by the Church, and those who have since
been anathematized by us; and in addition to these, those also who do in
deed pretend to confess the sound faith, but who have separated themselves
and have formed congregations in opposition to our canonical bishops." —
Labbe, t. ii. col. 950. "Those who are added to orthodoxy, and to the por
tion of those who are saved, we receive according to the following order and
custom. We receive the Arians, and Macedonians, and Sabbatians, and
Novatians, who call themselves Cathari and Aristeri, and the Quartodeci-
mai>s, or Tetradites, and the Apollinarists, upon their giving in written
statements, and anathematizing every heresy, which thinks not as thinks the
holy, Catholic, and Apostolic Church of God (HT? q>povov6av ooS <ppovei ff
dyia TOV Qeov naQoXim) nal dno6ro\iHr) ^xttA^oYa) ; and having first
sealed them, or anointed them with the holy ointment, upon the forehead,
and eyes, and nostrils, and mouth, and ears; and sealing them we say, The
seal of the gift of the Holy Ghost."— Jb. can. vii. col. 952. On these two
canons see Labbe, not. o. col. 971, t. ii.
2 Born in 340, he was reluctantly made bishop in the year 374. He
closed a great and glorious career in 396. We have his life by Paulinus.
The edition cited is the Bened., Paris, 1686-1690.
OF THE CHURCH. 69
glows as the mid-day sun ; where no shadow is seen ; where
the days are longer, because the sun of justice lingers longer
with them, as though in the summer months." — Hexcem. L.
iv. c. 6, n. 22, t. i. p. 71. See also II. L. vi. c. 8, n. 49, p.
132, K F.
" Zabulon, it is said, shall dwell near the sea, (Gen. xlix.
13), that, himself exempt from danger, he may see the ship
wrecks of others, and behold others tossed about in the sea
of this world, and carried about by every wind of doctrine,
whilst he perseveres immovable in (or, by) the root of faith,
as is the thrice-hallowed Church rooted and founded in faith,
looking on the storm-tossed heretics, and the shipwrecked
Jews, because they have repudiated their former pilot. By
the waves therefore is her dwelling-place, but by the waves
she is not shaken, prepared rather to afford help, than herself
obnoxious to danger : so that if there be any who, driven by
the fierce tempests, wish to flee to harbor, the Church, as a
harbor of safety, may be at hand, and with outstretched arms,
invite the imperilled unto her bosom of rest, showing them a
place that is a safe haven. The churches, therefore, are in
this world placed for the endangered, like maritime harbors
scattered along the coast ; proclaiming that a place of refuge
has been prepared for believers,, whither they may withdraw
their storm-tossed vessels." — T. i. De Bened. Pair. c. 5, n.
27, p. 521.
"How should the traveller walk in the dark? His foot
soon stumbles in the night, unless the moon, as it were the
eye of the world, show the way. Thou also art in the night
of the world ; let the Church point out the way to thee ; ' let
the sun of justice enlighten thee from on high, in order that
thou mayest not fear a fall." — T. i. Enarr. in Ps. xxxv. n.
W,p. 776.
Thou hast wounded my heart with one of thy eyes — ( Cant.
iv. 9.) "Most persons understand by this passage the two
eyes of the Church ; one that sees things mystical, the other
1 Monstret tibi ecclesia viam.
70 AUTHORITY
things moral; because the holy Church not only holds the
knowledge (discipline) of things moral, but also teaches the
secrets of the heavenly mystery." ' — Hid. in Ps. cxviii. (Ain)
n. 20, p. 1176.
" Amongst the Gentiles there is falsehood, in the Church
truth. This truth, however, was first held by the synagogue,
which had the oracles of God. Truth, therefore, was with
the Fathers, Moses, Joshua, Samuel, David, Elias, Elisseus,
and in those seven thousand who had not bowed the knee
to Baal. But as the posterity of those Jews abandoned the
customs of their fathers, truth abandoned them, and took
refuge with the Church. It abandoned them when they
said of the Lord Jesus, Away with Him, crucify Him ; for
they gave up truth, and chose iniquity. Wherefore all other
generations are strangers to truth ; all the generations of
heretics hold not truth : the Church alone, with pious affec
tion, is in possession of the truth."8— T. i. in Ps. cxviii.
(Lttmed) n. \»,p. 1119. So also Ibid. (Tau) n. 33, p. 1255.
" The Church also has her walls, and, being now more per
fect, she says, / am a fortified city. This is the wall which
has the twelve apostolic gates, through which the entrance into
the Church lies open to the nations. . . . And because Christ
is the door, Christ who says, By me if any man enter in, he
shall be saved, the Church is also called a door ; because through
her the entrance unto salvation is open to the nations : 3 and
lest it might be corrupted by the moth or the worm of here
tics, the daughters of Jerusalem, that is the angels, or the
1 Eo quod sancta ecclesia non solum moralium teneat disciplinam, sed
etiam coelestis doceat secreta mysterii. Earlier in his commentary on the
same Psalm (Lit. Lamed), n. 45, p. 1128, we have the following: "We can
not, in every instance, express the force of the Greek ; in it there is, for the
most part, greater force and dignity of language. The Greek word rf'AoS
is by us expressed both by end and consummation ; but TE\O<S is the end
also of the consummation itself. . . . You have it written, Lo I am with
you . . . even to the consummation of the world. The consummation,
therefore, of the world is the end of the world (consummatio ergo saeculi
finis sjBculi est)."
2 Sola ecclesia veritatem pio affectu possidet.
3 Quia per ipsam patet populis aditus ad salutem.
OF THE CHURCH. 7i
souls of the just, say, Let us build upon it boards of cedar,—
(Cant. viii. 9), to wit, the excellent odor of sublime faith,—
for such is the sweet odor of this substance, that neither worm,
nor moth, can taint it. ... Error had led astray one sheep ;
but the grace of the Lord gathered together a multitude of
nations. Man erred ; but the Church is now a wall, yea a strong
wall." -T. i. Rid. (Lit. Tau] n. 37, 38, 40, pp. 1256, 1257. "
" If by the finger of God devils are cast out, faith likewise
by the finger of the Church is discovered." '— T. i. Comm. in
LUG. L. v.p. 13T8.8
" To Moses the Lord said, The place whereon thou standest
is holy ground (Exod. iii.), and, Stand thou here with me
(Deut. v.), that is, thou standest with me, if thou standest in
the Church. For that is the holy place ; that is the land fruit
ful in holiness, and rich in harvests of virtues. Stand, there
fore, in the Church ; stand where I have appeared to thee ;
there I am with thee. Where tke Church is, there is the most
secure resting-place (or harbor) for thy mind." 3— T. ii. Ep.
Ixiii. Eccles. Vercell. n. 41, 42,/>. 1032.
"When didst thou hear, O emperor, of bishops being
judged, in a cause regarding faith, by laymen ? Are we then
so bowed down by a kind of flattery as to be heedless of the
sacerdotal right, and shall I fancy that what God bestowed on
me, that I may entrust to others ? If a bishop is to be taught
by a layman, what will follow ? Let then the layman argue
1 Fides quoque digito ecclesiae reperitur.
2 So also in the same commentary: "Christ is the bridegroom; the
Church the spouse ; in love a wife; in undefiled purity a virgin."—?, viii.
n. 9, col. 1472. " Many who believe themselves to hear, hear not.' In the
Church all have hearing; out of the Church, none. (In ecclesia omnes
habent [auditum], extra ecclesiam non habent.)"— Ibid. I. ix. n. 69, col.
1519. And earlier in the same volume : " No wonder that he had peace ; he
who had raised a pillar and anointed it to the Lord, (that pillar) which is
the Church; for it is called the pillar and ground of truth."— T. i. De
Jacob et vita Seat. I. ii. c. v. n. 20, col. 465. "What then is the otxovti'evy,
but the holy Church, the temple of God, and the dwelling-place of Christ ?
(templum Dei, et habitaculum Christi)."
3 Mecum stes, si stes in ecclesia . . . sta ergo in ecclesia . . . ubi est
ecclesia, ibi firmissima static tuas mentis est.
72 AUTHORITY
and the bishop hearken ; let the bishop learn from the layman.
But, assuredly, whether we look into the series of divine
Scriptures, or into the ancient times, who is there that will
deny that in a cause regarding faith, in a cause, I repeat,
regarding faith, that bishops have been accustomed to judge of
Christian emperors, not emperors of bishops? With the bless
ing of God, you will become of riper years, and then will you
have your own opinion, what sort of bishop that is who will
fling the sacerdotal right under the feet of laymen. Your
father, who was, by God's blessing, of riper years, said, ' It
belongs not to me to judge between bishops;' and now your
clemency says, < It is my place to judge.' : -T. ii. Ep. xxi.
Valentin, n. 45, pp. 860, 861.1
ST. JEROME, L. C.'— " My resolution is, to read the ancients,
to try everything, to hold fast what is good, and not to re
cede from the faith of the Catholic Church."1 -T. i. Ep. ad
Minerv. et Alexand. n. xi. col. 810.
" I might spend the day in such argumentation, and drain
utterly dry all the streamlets of their assertions by the sun
alone of the Church.4 But as we have already discoursed at
much length, and the prolixness of the dispute has wearied
the attention of the hearers, I will lay before you a brief and
' In Mans Nora Collect io Vet. Scrip, t. vi. pp. 156-158 is published the
Explanatio Symboli ad Initiandos, hitherto wanting in the works of St.
Ambrose. On the clause, " I believe in the Holy Ghost, the holy Catholic-
Church," we have the following: "Perhaps thou mayest say, But it (the
creed) lias also 'in the Church;' it has also 'in the remission of sins;
has also • in the resurrection: What then? The case is the same. We so
believe in Christ, we so believe in the Father, as we also believe in the
Church (sic credimus in Christum . . . quemadmodum credimus in ecc
siam), and in the remission of sins, and in the resurrection of the flesh.
What is the reason? Because he who believes in the maker, believes also in
the work of the maker."
* Born at Strido, about the year 331, he died in the year 420. In an age
distinguished by men of the greatest eloquence and learning, St. Jerome,
especially in all matters connected with the sacred Scriptures, was then pre
eminent, and has probably never since been equalled. The Vulgate i
imperishable monument to his fame. The edition cited is that of \ alb
11 vols. fol. Veronse, 1735.
3 A fide ecclesiae catholic* non recedere.
4 Poteram . . . omnes propositionum rivulos uno ecclesiae sole siccare.
OF THE CHURCH. 73
plain sentiment of my mind, — that we are to abide in that
Church, which, founded by the Apostles, endures even unto
this day." ' — T. ii. adv. Luciferi. n. 27, col. 201. For con
tinuation, see " Apostolicity '."
Commenting on Is. xxvi. 18 : " They shall not fall who have
their abode in the universe, and their resting-place in the
Church, which is the abode of the Father, and Son, and Holy
Ghost."2 — T. iv. Lib. viii. Comm. in Is. col. 356. A similar
passage occurs in T. vi. L. \. Comm. in Mich. col. 444, 445.
" Look upon Sion, the city of our solemnity (Is. xxxiii. 20),
behold the Church of Christ, wherein there is a true solem
nity : Thine eyes shall see a vision of peace, and unhoped-for
treasures, 'which eye has not seen, nor ear heard, neither have
they entered into the heart of man, and a tabernacle that can
not be removed. For the former tabernacle which the Jewish
people had was removed, and taken away ; neither shall the
nails thereof be moved for ever, and all the cords thereof
shall he firm; so that the Lord shall dwell therein; a place
of all the rivers and flowing streams through which none
of the adverse party shall be able to sail, nor the great Galley,
which signifies the Devil, shall be able to pass through it,
because the Lord Himself is our judge, and Prince, and King,
and Saviour, and under His protection we shall not fear the
snares of any one." — Ibid. L. x. col. 439, 440.
" There stands one in the midst of you whom you know not;
and He will dwell there not for a short time, as in the syna
gogue, but for ever, as is verified in the Church of Christ." 3 —
T. v. L. xiii. Comm. in Ezech. col. 523.
u About this corn and wine (the Eucharist) heretics are torn
in pieces, and build unto themselves divers tabernacles ; or in
fact they are cut off from the body of the Church, and affect
to meditate and to muse on the law of the Lord. But doing
1 In ilia ecclesia permanendum, quae ab apostolis fundata usque ad diem
hanc durat.
2 Non cadent qui sedent in orbe terrarum, et requiescunt in ecclesia,
habitaculum Patris . . . est.
3 Quod in Christi ecclesia comprobatur.
74 AUTHORITY
this they withdraw from the Lord who taught them in the
Church,' and gave them strength to light against the enemy.
But they have thought evil against the Lord, raising up most
impious heresies, and have retrograded unto the condition of
the Gentiles, so as to be without the knowledge and the yoke
of God ; or they have reverted to nothingness ; not that they
have ceased to be, ... but that all who are wise against the
Lord, are said not to be. . . . For if God is truth, whatsoever is
opposed to the truth is a lie, and is called nothingness. This
suits heretics, who, taught out of the Holy Scriptures, turn the
words of the Law and the Prophets and the Gospel against the
Lord.'12— T7. vi. Z. ii. Comm. in Osee, col. 80.
" As lightning cometh out of the east, and appeareth even
into ike west, &c. — (Matt. xxiv. 27.) Go ye not out, believe
not that the Son of Man is either in the desert of the Gen
tiles, or in the secret chambers of the heretics ; but that from
the east even to the west His faith shines in the Catholic
churches/11— T. vii. Z. iv. Comm. in Matt. 196, 197.
"And lo ! I am with you always, even unto the consumma
tion of the world. He that promises that He will be with
the Disciples unto the consummation of the world, both shows
that they were to live for ever, and that Himself would not
withdraw from believers."4 — T. vii. Z. iv. Comm. in Matt,
col. 2-M.6
1 Sed hoc facientes recedunt a Domino qui docuit eos in ecclesia.
2 Hoc ha?reticis convenit, qui instruct! de scripturis sanctis adversus
Dominum legis . . . verba vertunt.
3 Sed quod ab oriente usque in occidentem, fides ejus in catholicis eccle-
siis fulgeat.
4 Et illis ostendit semper esse victuros, et se nunquam a credentibus re-
cessurum.
6 St. Jerome's writings abound with brief, but emphatic declarations,
like the above. " The Lord sent His word unto the Church, which has sup
planted the former people, and it hath lighted upon Israel (Is. ix.), that is,
upon heretics, who boast that they see God. Let then their leaders . . .
who say that they keep the law of God . . . who, in the pride of their
heart, despise the Church, and accounting her simplicity ignorance, say
' Instead of her walls of brick, we will build our churches with square, and
most enduring stones,' which the Lord will beat down, &c." — T. iv. L iv. in
Is. col, 137. [<<AU
OF THE CHURCH. ?5
ST. J. CHRYSOSTOM, G. C.1— Expounding /St. Matt. xxv. lie
says, " What, then, did He say, when He beheld them 1 All
"All the leaders of heretics have gone forth from the Church of Christ
to the synagogue of Satan, and they have passed over together, disagreeing
in their opposition to the faith, but agreeing in their leaving it, and they
are bound by the archers (Is. xxii.)"— lb. I. vii. col. 311, 312. He had
already said (Ibid. I. iii. col. 102), "In this heretics agree, to assault the
Church." "Every heretic is born in the Church, but is cast out of the
Church, and he contends and fights against his parent." — lb. 1. iv. Comrn.
in Jerem. col. 991.
"Heretics are rebels against God and His Church."— T. v. I. x. Corn-
men, in Ezech. col. 892.
"In the last days, when the fulness of the gentiles shall have come in,
and all Israel shall have been saved, then too will the adversaries (here
tics uti supra) who have fought against Judah, and the confession of the
Church, return to the ecclesiastical faith (qui contra . . . confessionem ec-
clesias pugnaverunt, tradant se ecclesiastic® fidei), and, abandoning all their
errors, and the princes of this world who are utterly destroyed, and their
chief rulers . . . pass over to the faith of the Church (transeant ad eccle-
siasticam fidem), and become clean, and the people of God." — T. v. /. xi. in
Ezech. col. 441. For a similar passage see t. vi. in Joel, col. 211.
"Heresy shall fight against heresy, and their conflict is our victory." —
lb. col. 451. The same occurs in t. vii. in Matt. I. iv. col. 194.
" We say that every one who is saved, is saved in the Church, or in the
heavenly Jerusalem." — T. vi. in Joel, col. 207.
"Heretics are, from the very fact of having gone out of the Church,
condemned (ex eo quod egressi sunt de ecclesia, damnati sunt). Let here
tics, abandoning the errors which they have devised, return to the Church,
hate their former dogmas, and love truth in the Church of the Lord."—?, vi.
1. ii. Comrn. in Amos, col. 297.
"Heretics despise the Church of God, and confide in their own false
doctrines, lifting themselves up against the knowledge which is accord
ing to God, whose people they have torn in pieces." — lb. 1. iii. col. 344.
"Which of the heretics is not lifted up with pride, setting at naught the
simplicity of the Church, and accounting faith, ignorance ; dwelling in the
clefts of the rock, and setting up their throne on high ? (Abdias, v. 3). In
the clefts of the rock, to signify the rupture of heretics from Christ and
from the Church."— Ibid. Comm. in Abd. col. 368. " To speak more plainly,
by the rivers which the Lord is angry with, understand the eloquence of
heretics which flows against the truth and the Church."— lb. 1. 2, Comm.
in Abacuc, col. 645. "The doctrine of the Gospel which our mother the
Church has furnished us with."— T. vii. 1. ii. Comm. in Matth. col. 94. In
his Procem. to his Comm. in Up. ad Philem. he says, "They who defend
this epistle as of genuine authority, say that it never would have been re
ceived throughout the whole world by all the Church, had it not been be
lieved to be Paul's."— Col. 743.
1 Born at Antioch in 344; he was ordained priest in 383, and raised to
the see of Constantinople in the year 398. His eloquence gained him the
title of Chrysostom, or the mouth of gold. His expositions of Scripture,
76 AUTHORITY
power is given to me in heaven and on earth. Again, does
He address them as men ; for as yet they had not received
that Spirit which had power to make them elevated : l Going
teach all nations, baptizing them in the name of the Father,
and of the Son, and of the Holy Ghost, teaching them to
observe all things whatsoever I have commanded you. His
commands are concerning both dogmas and precepts. . . .
Then, whereas he had commanded them great things, raising
up their minds, He says, Lo, I am with you all days, even to
the consummation of the world. Seest thou His authority ?
Seest thou also how, for condescension's sake, He spoke these
things ? Not with them only did He say He would be, but
also with all those who shall believe after them. For truly
the Apostles were not going to remain until the consumma
tion of the world ; but He addresses Himself to the believers
as one body.2 For tell me not, He says, of the difficulty of
these things, for / am with you / I, making all things easy.
The same also He had frequently said to the prophets in the
old law : both to Jeremias, when putting forward his youth,
and to Moses and Ezechiel when they drew back ; /, He said,
am with you. That same does He also say to these men."-
T. vii. Horn. 90, in Matt, in loco, n. 2, p. 950. For a
similar passage, sec t. vi. Horn. xv. in Matt. n. i. p. 213.
See the extracts under " Indefectibility."
especially the Epistles of St. Paul, are very valuable. This illustrious pre
late died on his road to exile, in the year 407. The edition used is the re
print of the Bened. Paris. 1837.
2 GJ? kvi doJiian diahfyerat ro?5
3 " But the Lord, he says, be, with you. This we may also pray for our
selves, if we do the things of the Lord. For hearken to Christ saying to the
disciples, Going teach all nations . . . Lo, I am with you always, even unto
the consummation of the world. Not only to them were these things said,
but also to us. For that the promise is not made to them only, but also to
those who walk in their steps, is manifest from the saying, until the con
summation of the world." — T. xi. Horn. v. in Ep. ii. ad Thess. n. 4, p. 628.
"And if he will not hear them, tell the. Church, that is, the rulers
(rors 7rpo£dpevov(3iv)."—T. vii. Horn. 60 in Matth. n. 2, p. 684.
" The Church is the pillar of the world (GrvXoS k6n rff^, ofaovnevrfS 77
tKKXr}6ia)."—T. xi. Comm. in 1 Tim. iii. ir>. How. \M. n. 1. p. 667.
OF THE CHURCH. 77
ST. GAUDENTIUS OF BKESCIA, L. C.1 — "Neither did the
Father, as we have already said, leave the Son, who was sent /
neither, as is proved, was the Holy Ghost, who was to be sent
to the Apostles, ever absent from the Father and the Son ; yet
so, that the Son of God only was incarnate : for the Word was
made flesh, as we read, and not the Father, not the Spirit.
But in what manner the Son of God accomplished this mys
tery of the Incarnation, without injury to the unity of the
Trinity, Omnipotence itself is the witness ; seeing that that
same Son of God in such wise ascended into heaven with the
body of man which He had taken on Him, as to continue
even unto the end of the world with His disciples. For,
Belwld I am, says He, with you all days, even to the consum
mation of the world. (Matt, xxviii.) Even to the consumma
tion of the world, He says, I am with you / not only with the
Apostles, but with the disciples, to wit, with all believers."
-Tr. xiv. De Promise. Farad, p. 966, t. v. Bill. Max. PP.
CENTURY V.
ST. AUGUSTINE, L. C.a — " Wherefore, seeing that so great is
the blindness of the understanding through the lilthiness of
sins and the love of the flesh, that even these monsters of opin
ions could waste away the leisure of the learned in dispu
tation ; can you, Dioscorus, or can any one gifted with an
observant disposition, doubt, that any better plan could have
been devised for mankind to follow truth, than that Truth
itself . . . should persuade mankind to believe wholesomely,
what could not as yet be understood clearly ? To His glory
are we subservient, we exhort thee to believe immovably and
unchangeably in Him, through whom it has been that not a
few, but peoples even, who are unable to judge of these
1 He was bishop of Brescia, about the year 387, and died about, the year
410. The edition used is that given in the Bibl. Max. t. v.
* Born at Tagaste in 354; he was baptized at Milan in 387, ordained
priest in 391, and appointed coadjutor bishop in the See of Hippo in 395.
His numerous works display genius of the highest order, and have ever
had great weight in the Christian churches. He died in the year 430. The
edition used is the reprint of the Bened. Paris. 1836, 1837.
78 AUTHORITY
things by reason, believe them by faith. . . . Now they who,
though they are not in Catholic unity and communion, pride
themselves nevertheless in the name Christian, are obliged to
be opposed to believers, and try to lead men as it were by rea
son, whereas the Lord came with this remedy especially, — to
enjoin faith on the nations. But this, as I have said, these
men are obliged to do, because they are sensible that they
lie very abject indeed, if their authority be compared with
Catholic authority.1 Therefore do they strive, by the name,
1 Jacere se abjectissime sentiimt, si eorum auctoritas cum auctoritate
catholica conferatur.
So, writing against the Manichaeans, who pretended, by the aid of their
paraclete, "surveying all (the Scriptures) and comparing one with another,
to weigh whether each thing could have been said by Christ or no (Contra
Faust. L. xxxiii. 3)," he says: "You see, then, that you effect this, that the
whole authority of the Scriptures be utterly destroyed, and that every one's
judgment be his authority, what in each Scripture he shall approve, what
disapprove: that he be not subjected, that is, for faith to the authority of
the Scriptures, but subject the Scriptures to himself ; and that he approve
not a thing because it stands written in that sublime authority; but that it
be deemed rightly written, because himself approves of it. To what doest
thou trust thyself, 0 miserable soul, weak and involved in the darkness of
the flesh? To what doest thou trust thyself? Set aside authority, then;
let us see: set authority aside, let us have your reasoning. [Having given a
part of the Manicha?an system, he asks] Whence knowest thou these things?
Assuredly, you say, Manicha^us taught me them. But, unhappy man, thou
hast taken them on credit ; for thou hast not seen them. If, then, thou
hast submitted thyself to an authority, utterly unknown and frenzied, so
as to believe the thousands of fabulous phantoms with which thou art
shamefully burdened, because they are written in those books, which, by a
miserable error, thou hast judged right to believe in, why not rather submit
thyself to the evangelical authority, so founded, so established, so gloriously
spread abroad, and commended by the most certain successions from the
times of the Apostles to our own, that thou mayest believe, mayest see,
mayest learn that all those things also which offend thee, offend thee
through a vain and perverse imagination?"* — T. viii. Contr. Faust. L.
xxxii. n. 19, pp. 705, 706. For a similar argument, see Ib. L. xxxiii. n. ix.
p. 717.
* Cur non potius evangelica? auctoritati, tarn fundatae, tarn stability,
tanta gloria diuamata?, atque ab apostolorum temporibus usque ad nostra
tempora per successiones certissimas commendatae, non te subdis, ut credas,
ut videas, ut discas etiam omnia ilia qua1 te offendunt, ex vana et perversa
opinione te offendere. So again, Ib. Contr. Faust. L. xxxii. n. 6, p. 714:
"These things being so, who can be blinded with such frenzy, as to say
that the Church of the Apostles, the agreement, so faithful and so numerous
of the brethren, were unable to deserve to transmit faithfully to posterity
the writings of those men (the Apostles), whereas they have preserved their
chairs by a most certain succession down to the present bishops."
OF THE CHURCH. 79
as it were, and promise of reason, to be superior to the
most solid authority of the firmly established Church.1 For
this is, as it were, the regular temerity of all heretics. But
that most merciful enjoiner of faith, both by the most glori
ous assemblages of peoples and nations, and by the chairs
themselves of the Apostles, has defended the Church with the
citadel of authority.2 . . . Now that discipline is most proper
which receives the infirm into the citadel, that, for them thus
already placed most safely, the battle may be fought with
reason the most powerful." — T. ii. Ep. cxviii. Dioscor. (Class.
ii.) n. %%,pp. 510, 511.
Having shown the office and authority of the Church and
of the priesthood, he uses this illustration : " Hence also,
Paul, on hearing the voice of the Lord, Why persecutest
thou me f and, / am Jesus of Nazareth, whom thou perse-
cutest, was nevertheless sent to Ananias, that by that priest
hood which is established in the Church, he might receive
the sacrament of the doctrine of faith, and his color (alluding
to the leprosy) be approved of as true. Not that the Lord
is- not able by Himself to do all things, for what other but
He does these things even in the Church \ " 3 — T. iii. 1. ii.
Qucest. Evangel, n. ±0,pp. 1644, 1645.
" Thou shalt protect them in Thy tabernacle (Psalm xxx. 21).
What is the tabernacle f The Church of this time. ... In this
tabernacle, therefore, wilt Thou protect them from the contra
diction of tongues. There is a contradiction of many tongues /
divers heresies, divers schisms cry aloud ; many tongues contra
dict the true doctrine. Do thou run to the tabernacle of God,
hold fast the Catholic Church, do not withdraw from the rule
of truth,4 and thou shalt be protected from the contradiction
of tongues" — T. iv. Enar. in Ps. xxx. n. 8, p. 238.
1 Conantur auctoritatem stabilissimam f undatissimse ecclesiae . . . supe-
rare.
2 Sedesque ipsas apostolorura, arce auctoritatis raunivit ecclesiara.
3 Ut illo sacerdotio quod in ecclesia constitutura est, sacramentum doc-
trinae fidei perciperet . . . quis alms haec facit etiam in ecclesia?
4 Ecclesiam catholicam tene, a regula veritatis noli discedere.
80 AUTHORITY
" What then, some one says, does an infant also need a
redeemer ? Yes, it needs one ; of this the mother who runs
faithfully with her little child to the Church to be baptized
is a witness ; of this is a witness our mother the Church
herself, which receives the infant to be cleansed, and to be
dismissed freed, or to be nourished in piety. Who will dare
to utter a testimony in opposition to so great a mother ? " '—
T. v. Svrmo ccxciii. n. 10, p. 1735. For a similar passage,
see Ibid. Sermo ccxciv. n. 17, p. 1752, B.
" In the Catholic Church, not to mention that most sound
wisdom, to the knowledge of which a few spiritual men
attain in this life, so as to know it in a very small measure
indeed, for they are but men, but still to know it without
doubtfulness, — for not quickness of understanding, but sim
plicity in believing, that makes the rest of the masses most
safe,2 — not to mention, therefore, this wisdom, which you
(Manichees) do not believe to be in the Catholic Church,
many other things there are which most justly keep me in
her bosom. The agreement of peoples and of nations keeps
me ; 3 an authority begun with miracles, nourished with hope,
increased with charity, strengthened (confirmed) by anti
quity, keeps me ; the succession of priests from the chair
itself of the Apostle Peter — unto whom the Lord, after His
resurrection committed His sheep to be fed — down even to
the present bishop, keeps me ; finally, the name itself of the
1 Quis audeat dicere testimonium contra tantara raatrem?
2 Caeteram quippe turbam non intelligendi vivacitas, sed credendi sim-
plicitas tutissimam facit. So, in his treatise de Util. Cred. c. ii. p. 99, t.
viii. — " They (the Manichees) sacrilegiously and rashly inveigh against those
who, following the authority of Catholic faith (catholicse fidei auctoritatem
sequentes), before they are able to see that truth which is beheld by the pure
mind, are from the first fortified by believing, and prepared for the en
lightening of God.*'
3 Tenet consensio populorura atque gentium. So again, later in the
same epistle, p. 279: "If I am to believe things without understanding
them, why should I not rather believe those which are already publicly at
tested by the consent of learned and unlearned, and are confirmed, by an
authority the most weighty, in all nations (et per omnes populos gravissima
auctoritate firmata sunt) ? "
OF THE CHURCH. 81
Catholic Church keeps me,1— a name which, in the midst of
so many heresies, this Church alone has, not without cause,
so held possession of (or obtained),3 as that, though all here
tics would fain have themselves called Catholics, yet, to
the inquiry of any stranger, < Where is the meeting of the
Catholic Church held ? ' no heretic would dare to point out
his own basilica, or house. These, therefore, so numerous
and so powerful ties of the Christian name, ties most dear,
justly keep a believing man in the Catholic Church, even
though through the slowness of our understanding or the
deservings of our lives, truth show not herself as yet in her
clearest light. Whereas, amongst you, where are none of
these things to invite and keep me, there is only the loud
promise of truth,3 which, if it be indeed shown to be so
manifest as not to be able to be called into doubt, is to be
preferred before all those things by which I am kept in the
Catholic Church ; but which, if it be only promised, and
not exhibited, no one shall move me from that faith which
attaches my mind to the Christian religion by ties so nume
rous and so powerful. Wherefore, let us see what Manichseus
would teach me. ... He begins his letter, < Manichseus, an
Apostle of Jesus Christ.' . . . Now attend, if you please, with
all patience, to what I am going to ask. I do not believe
that this man is an Apostle of Christ. Do not, I pray you,
be angry, and begin to revile. For you know what my deter
mination is, — not to believe, without cause shown, anything
advanced by you. I ask, therefore, who is this Manichseus ?
You will answer, < An apostle of Christ.' I do not believe
it ; what next to say or do you will not know ; for your
promise was the knowledge of the truth, and now you
would compel me to believe that of which I have no know
ledge. You are perhaps going to read me the Gospel, and
1 Tenet auctoritas miraculis inchoata, spe nutrita, charitate aucta, ve-
tustate firmata ; tenet ab ipsa sede Petri . . . usque ad prsesentem epis-
copum successio sacerdotum : tenet postremo ipsum Catholicse nomen.
2 Sic ista ecclesia sola obtinuit.
3 Sola personat veritatis pollicitatio.
82 AUTHORITY
will try to establish the character of Manichseus from that.
But suppose you should meet with some one who does not
as yet believe the Gospel, what would you do with such an
one when he says to you, I do not believe it ? I, for my
part, would not believe the Gospel, unless the authority of
the Catholic Church moved me to it.1 Those, therefore, to
whom I have submitted, when saying to me, ' Believe the Gos
pel,' why should I not submit to them when they say to me,
' Do not believe the Manichaeans ' ? Choose which you will.
If you say, * Believe the Catholics,' they warn me not to give
any credit to you ; wherefore, whilst I believe them, I cannot
but not believe you. If you say, * Do not believe the Catho
lics,' it will not be right for you to force me to the faith of
Manichaeus by means of the Gospel, inasmuch as I believed
that very Gospel itself at the bidding (teaching) of the Catho
lics.2 But if you should say, ' You have done right in
believing the Catholics when they praise the Gospel, but you
have not done right in believing them when they blame
Manichseus,' do you think me so foolish, as, without reason
assigned, to believe just what you choose, and to disbelieve
just what you choose ? Much more justly indeed, and more
cautiously do I act, if, after having once (on one point) be
lieved the Catholics, I refuse to pass over to you ; unless, not
content with bidding me believe, you cause me to obtain
some knowledge, and that most manifestly and most plainly.3
Wherefore if you are going to assign me some reasonable
proof, set aside the Gospel. If you keep yourself to the
Gospel, I will keep myself to those at whose bidding I have
believed the Gospel ; 4 and by their command I will not
1 Ego vero evangelic non crederem, nisi me Catholicae ecclesiae com-
moveret auctoritas.
2 Ipsi evangelic Catholicis praedicantibus credidi.
3 Multo enim justius atque cautius facio, si Catholicis quoniam serael
credidi, ad te non transeo, nisi me, non credere jusseris, sed manifestissime
atque apertissime scire aliquid feceris.
* Si ad evangelium te tenes, ego me ad eos teneam, quibus praecipienti-
bus evangelio credidi.
OF THE CHURCH. 33
believe you at all. Now, if it should happen that you could
find in the Gospel something most plain concerning the
apostleship of Manictoeus, you will invalidate, in my regard,
the authority of the Catholics who bid me not believe you \
and, that authority invalidated, it will then be out of my
power to believe even the Gospel, inasmuch as through
them I had believed it : ' so that whatever you may adduce
thence, will have no force with me. Wherefore, if nothing
plain is found in the Gospel concerning the apostleship of
Manichams, I will believe the Catholics rather than you ;
whereas, should you read from it something clearly in favor
of Manicheeus, I will neither believe them nor you. Not
them, because they have deceived me in regard of you ; not
you, because you produce me that Scripture which I have
believed through those who have thus deceived me. But
God forbid that I should not believe the Gospel ! "— T. viiL
Contr. Ep. Manichm, Fundam. n. 5, 6, col. 268-270.
Showing the folly of the Manichaeans in rejecting at plea
sure such texts, or portions of Scripture, as could not be
reconciled with their system, he says, addressing Faustus :
"Art thou, then, the standard of truth? Is whatsoever is
opposed to thee, false ? But what if some other person, con
founded with a madness like thine, and with thy obstinacy,
come forward and say, < Nay, what sounds favorably to thee
is false, and what against thee, is true ' ? what wilt thou do,
unless perhaps thou try to bring forward some other book,'
wherein everything read by thee may be interpreted in ac
cordance with thy opinion ? Shouldst thou do this, thou
wilt hear him impugning not a part, but the whole, and cry
ing out < It is (all) false.' What wilt thou do ? Whither
turn thyself? What origin, what antiquity, what series of
succession wilt thou cite as a witness for the book brought
forward by thee ? For even if thou attempt this, yet will
it not avail thee anything; and thou seest of what avails,
1 Qua (auctoritate) infirmata, jam nee evangelic credere potero quia per
eos illi credideram.
AUTHORITY
in this matter, the authority of the Catholic Church,— an
authority which is confirmed (or firmly settled) by a line of
bishops succeeding, even unto the present day, each other,
from those most solidly-founded chairs of the Apostles, and
by the consent of so many peoples." ' —Ib. I. xi. Contr. Fans-
turn, n. 2, p. 364.
" Now, although no example of the matter in question (wheth
er a person baptized by a heretic ought to be rebaptized) can
be produced from the canonical Scriptures ; yet, in this matter
also, is the truth of the canonical Scriptures held by us, since
we do that which has now obtained the sanction of the uni
versal Church, which (Church) the authority of the Scriptures
themselves commends:' so that, as holy Scripture cannot
deceive, whoso fears to be deceived by the obscurity of this
question, may consult on it that same Church which, without
any ambiguity, holy Scripture points out (demonstrates).3 But
if thou doubtest that this holy Scripture commends the Church
which, in most abundant masses, is diffused throughout all
nations (for if thou didst not doubt, thou wouldst not still be
in the party of Donatus), I will overwhelm thee with 'many
most manifest testimonies from the said authority, so that if
thou wilt not be beyond measure perverse, thou shalt, by thine
own concessions, be brought to this also." -T. ix. I 1, Contr.
Crescon. Donat. n. 39, p. 638.
ST. ISIDORE OF PELUSIUM, G. C.4— "Every writing which has
for its aim true religion is commendable, very beautiful, and
deserving of praise. But the sacred volumes, which contain
1 Vides in hac re quid ecclesiae catholicae valeat auctoritas, qu* . . .
episcoporum serie, et tot populorum consensione firmatur.
2 Cum hoc facimus, quod universae jam placuit ecclesia?, quam ipsarum
scripturarum commendat auctoritas.
3 Eandem ecclesiam de ilia consulat, quam sine ulla ambiguitate sancta
scriptura demonstrat.
* The disciple of St. J. Chrysostom. The year of his birth is not known ;
but he died in the year 440. He derives his name from having passed many
years of his life in solitude near the city of Pelusium, or Damiata.
ters display great judgment, precision, and learning. The edition use<
that of Prunaus, Ritterhusius, and Schotti. Paris. 1C38.
OF THE CHURCH. 85
the testimonies of the divine writings, are steps whereby to
ascend unto God. All those books, therefore, that are set
before thee in the Church of God, receive as tried gold,
they having been tried in the fire by the divine Spirit of
the truth. But leave aside those which are scattered about
without that Church,1 — even though they may contain some
thing persuasive to holiness, — to be sought after and kept by
those who are free from conflicts like thine." — L. 1, Ep. ccclxix.
Gyro, p. 96, Paris. 1638.
ST. PAULINUS OF KOLA, L. C.2 — Let Him kiss me with the
kiss of His mouth. — (Cant, i.) " This privilege Catholic love
alone has a right to claim for itself ; she, that is the alone one,
and the perfect one to her one bridegroom (Cant. vi. 8), takes
the kisses of truth from the Word Himself,3 that she may not
be defiled by the venom of heretical deceitfulness, as though
by incestuous kisses from a stranger's lips." — Ep. iv. ad Seve-
rum, p. ITT. T. vi. Bib. Max. SS. PP.
PAULUS OROSIUS, L. C.4 — " The Fathers with one accord, and
the Martyrs, who are now at rest, Cyprian, Hilary, and Am
brose, as also they who are still in the flesh, and are the pillars
and supports of the Catholic Church, Aurelius, Augustine,
Jerome, have already in their highly -approved writings, pub
lished much against this wicked heresy (Pelagianism), though
without specifying the names of the heretics. And if Celes-
tius and Pelagius, who seem to be alive, and are dead, should
now persevere in these dogmas, then clearly do they openly, as
Ildrra roivvv rd kv EKH\.rj6ioL Qeov Tfpoticpepojuera
xpvtiiov, TtSTCvpttjuera rep Qsica rtfl dhyQeiaS Ttvevjuazri. Td
2 Born at Bordeaux about the year 353, he was ordained priest in 393,
and was appointed bishop of Nola in 409. The edition used is that given in
the Bill. Max. SS. PP. t. vi. ; also, for additional poems, Q-allandius, t.
viii.
3 Quas unica atque perfecta uni viro ab ipsius ore Verbi petit oscula
veritatis.
4 A Spanish priest, who was sent in 414 to St. Augustine, whose disciple
and friend he was. His "History of the World" is valuable, and has been
frequently translated. The edition used is that of the Bibl. Max. SS. PP.
t. vi. His works are also in Gallandius, t. viii.
86 AUTHORITY
serpents, hiss against the Church, a thing most lamentable,1
and, more lamentable still, they do this in the Church. . . .
My answer to this (viz. Gen. xvii. 1 ; Luke i. 6, quoted in sup
port of Pelagianism) was : ' We are children of the Catholic
Church. Require not of us to presume to be teachers above
the teachers, or judges above the judges.' The Fathers whom
the universal Church throughout the world approves, to whose
communion it is a matter of rejoicing with you that we ad
here, have decreed that these dogmas are damnable. It becomes
us to obey, when they adjudge.3 Why ask the children what
their sentiments are, when you hear what the Fathers decide ? "
— De ArUtrii Libert, p. 449, t. vi. Bib. Max. SS. PP.
ST. PROSPER OF AQUITAIN, L. C.3 — The sun hath arisen, and
they are gatJiered together. — (Ps. ciii. 22.) " The sun hath
risen, because the sun went down ; that is, Christ after death
rose again, and filled the whole world with a manifestation of
His brightness ; and although darkness may still linger in the
hearts of unbelievers, yet the Church throughout the whole
world, in which the sun hath arisen, is in the midst of light.4
. . . Therein the ships shall go (11. 26). Though (the princes
of this world) may oppose the Christian religion, yet is the
course of our ships safe in the midst of them ; that is, amidst
the storms and waves of the sea, the career of the Church is,
Christ presiding, safe."— In Ps. ciii. col. 389, 390. See also
In Ps. cviii. col. 414, under " Indef edibility"
Thy truth from generation to generation, Thou hast founded
1 Ecce adversus ecclesiam, quod miserum est, sibilant.
2 Nos filii ecclesia? Catholicae sumus. Non exigas a nobis pater ut doc-
tores super doctores esse audeamus, judices super judices. . . . Illis proban-
tibus, nos obedire dignum est.
3 St. Prosper, the disciple of St. Augustine, and the friend and secretary
of Pope Leo. Neither the year of his birth nor of his death is known with
certainty, but, according to the Chronicle of Marcellinus, he was still living
in 463. The edition used is that of Mangeant, Paris. 1711. This edition
also contains the treatise, "De Vocatione Gentium," which the fratres Bal-
lerinii, in their edition of St. Leo's works, show to be the production of
another Prosper, a writer of the fifth century; as also Julianus Pomerianus,
De Vita Contemplativa, &c.
4 Ecclesia tamen toto orbe terrarum, cui sol est ortus, in lumine est.
OF THE CHURCH. §7
the earth, and it continueth (Ps. cxviii. 90, Lamed). " After
the heavenly Jerusalem, he had regard also to his (or her)
daughter, the Church, which abides in this world, and he said,
Thy truth from generation to generation. But, by this repeti
tion, he either signified all generations to which the truth of
God was not wanting, or he wished two generations to be un
derstood ; one to wit, pertaining to the Law and the Prophets,
and the other to the Gospel, (based) on the everlasting founda
tion, which is Christ ; and the earth continueth, which (earth)
stablished on such a foundation is not moved for ever and
ever." — In Ps. cxviii. col. 451.
The sun shall not burn thee by day, nor the moon by night.
—(Ps. cxx. 6.) " By the sun, Christ, the true light, is signi
fied ; and by the moon, the Church, made by (His) illumina
tion a light, is signified. As, therefore, every scandal, where
by man is either weakened or burned, springs from two causes,
in that he either errs in the confession of the Godhead, or with
draws from the unity of the Church, the protection of God
bestows this, that, in faith and charity, which are His gifts, we
be not overcome by any temptation." — In Ps. cxx. col. 467.
Until I find a place for the Lord, a tabernacle for the God
of Jacob. — (Ps. cxxxiv. 5.) " He, therefore, is made a place
for the Lord, and a tabernacle for the God of Jacob, whoso
is united to the Church ; ' whoso, by the spirit of charity, is
joined to the body of Christ, nor ever seeks to be blessed, save
in that house, of which it is said : Blessed are they that dwell
in Thy house, 0 Lord : they shall praise Thee for ever and
ever." — In Ps. cxxxi. col. 481.
He hath blessed thy children within thee. — (Ps. cxlvii. 13.)
" Out of Jerusalem there is no blessing. For no one is sanc
tified save he who is united to the Church, which is the body
of Christ." 2— In Ps. cxlvii. col. 526.
ST. OELESTIN L, POPE, L. C.3— "Know then plainly, that
1 Qui ecclesiae cooptatur.
2 Non sanctificatur, nisi qui ecclesiae, quae est Christi corpus, unitur.
8 He ascended the Papal chair in the year 422, and died in 432. He
strenuously opposed the Nestorian and Pelagian heresies. The edition used
88 AUTHORITY
this is our sentence, that unless you (Nestorius) teach con
cerning Christ our God, what both the church of Home, and
of Alexandria, and the whole Catholic Church holds, and as
the holy church in the great city of Constantinople also has,
is that of Gallandius, t. ix., who follows Constant. The following is given by
Labbe, t. ii. Condi, pp. 614, 615; cf. Baluz. Nova Collect. Condi, p. 490:—
" A synod of priests makes manifest the presence of the Holy Ghost.
For that which is written is true, — for the truth cannot deceive, whose word
is thus set down in the Gospel— w here two or three are gathered together in
my name, there am I in the midst of them. This being so, if the Holy
Ghost be not absent from so small a number, how much more do we believe
that He is now present where so great a multitude of holy men is assembled
together. Yea, for holy is a council from its own venerable character;
wherein is to be seen that reverential quality of that numerous assemblage
of Apostles whereof we read. Never was He that was preached by them
absent from them: there was ever present unto them that Lord and teacher:
never were they who taught abandoned by their own Teacher. He who
sent (them), taught: He who declared what they should teach, Himself
taught : He taught, who gave assurance that He is heard in His Apostles.
This charge of a commissioned preaching has come down unto all the
priests of the Lord in common; by an hereditary law are we constrained
unto this solicitude, all we who, throughout divers lands, preach the name
of the Lord in their stead (eorum vice) — in that to them it is said, Go, teach
all nations. Your friendliness notices that we have received a general com
mand, lie who thus gave a commission to them all in common, willed that
we all should do the same. It is necessary that we follow the office of our
authors (or, ordainers): let us all undergo the labors of those to whom we
have all succeeded in honor (quibus omnes successimus in honore). Let us
bestow a careful attention to the things preached by them, after which
things, as the Apostle admonishes, we are enjoined to admit no other
preaching. The guardianship of the things entrusted is not inferior to the
office of him who entrusts. Let them have cast the seeds of faith ; be it our
solicitude to guard it, that the advent of the Father of our household, to
whom alone indeed the fruitfulness is ascribed, may find fruit uncorrupted
and manifold. For, as the vessel of election says, to plant and to water
suffices not, unless God give the increase. It is therefore to be effected by
our common labor, that we preserve the things committed (to us), and
which, through the apostolical succession, have been hitherto retained (et
per apostolicam successionem hue usque detenta). . . . Let us also again
have regard to those words of our Teacher, which he peculiarly uses before
bishops, proclaiming thus — Take heed to yourselves, and to the whole fiock,
wherein the Holy Ghost hath placed you bishops, to rule the Church of God,
which He hath purchased with His own blood. They who heard these words
had been summoned hither where your holiness is now assembled. ... I
exhort you, dearest brethren, let that love alone be regarded, in which,
agreeably to the voice of the Apostle John, whose relics you who are pre
sent venerate (cujus reliquias praesentes veneramini), we ought to abide." —
Ad. Synod. Ephes.
OF THE CHURCH. 89
until jour time, most rightly held ; and unless by a plain con
fession, and one under your own hand, you condemn this
perfidious novelty which attempts to divide what the holy
Scripture unites, and this within ten days counting from the
day that this comes to your knowledge, you shall be cast
forth from all communion with the Catholic Church." — Ep.
xiii. ad Nestor, n. xi. Gotland, t. ix.p. 315.
ST. CYEIL OF ALEXANDRIA, G. C.1 — u Whoso walJceth injus
tice shall dwell in the lofty cavern of a firm rock. — (Is.
xxxiii.) That rock is Christ . . . and the cavern that is in
Christ may be understood to be the Church, that dwelling-
place of the saints, that roof over the pious, under which the
just have their abode, and as many indeed as escape from the
punishment of fire."— T. i. I. i. De Adorat. in Sp. et Ver.
\p. 31.
Explaining Numbers ix. 15 et seqq. "As soon as that
truest tabernacle, the Church to wit, was reared up and ap
peared upon the earth, it was filled with the glory of Christ,—
for that former tabernacle's being covered until a cloud signi
fies, in my opinion, but this. Christ, therefore, filled the
Church with His own glory. . . . Now, when that cloud was
taken up, the tabernacle was at the same time raised, and
when the cloud stood still, the tabernacle also was pitched,
and the Israelites acted uniformly with that cloud : for the
Church follows Christ everywhere,3 and the holy multitude
of believers is never separated from Him that calls them
unto salvation." — Ib. lib. v.p. 164.
Explaining Is. xiv. 20. " It is, therefore, a most grievous
thing to raise one's self up against the land of the Lord, that
is, the Church."3— T7. ii. Comm. in Is. I. ii. t. \\. p. 236.
1 He succeeded Theophilus in the patriarchal see of Alexandria, in 412,
and was the great champion of orthodoxy against Nestorius, against whom
was called, in 431, the general council of Ephesus, in which St. Cyril pre
sided. He died in 444. The edition used is that by J. AuberL Lut. Paris.
1638.
2 Ert8Tai yap rj km<\.rj6ia itavraxrj r<2 Xpidra).
Ildvdeivov ovv dpd TO narETtaipeGQai rf/$ TOV nvpiov yrjs, TOVTJ
AUTHORITY
On Isaias xlix. 14, he says : " This is a promise as it were
to the intellectual Sion, unto which the most wise Paul
says, that they who have believed have come ; that thou may-
est hereby understand the Church, which has been gathered
together from out the Gentiles and Jews, which (Church) is
a type of that which is above, of which also Paul reminds us,
saying, But that Jerusalem which is above, is free, which is
the mother of us all— (Gal. iv.) For it is the city of the liv
ing God, and the nurse of the first-born, and the mother of
the saints whose names are registered in heaven, and a Church
which Christ never will forget.1 For He loves the Church
which He has formed for Himself ; having formed the two
peoples into one new man, and reconciled them both in one
body with the Father (Ephes. ii.) How, then, can He forget
His own body, that is, the Church, of which He is the head 2"
— Jo. Comm. in Esai. I. iv. or. iv. x. p. 674:.
" For this cause (on account of Christ) the children of the
Church are in great peace, our mother being built up in
righteousness. For none of those that are wont to speak vain
things shall injure those who are perfectly taught of God ; but
they are at peace with God, being united to Him by love,
and reverencing the ways of justice. But in this way does
He build the Church, and effect for her that she be immovable,
Christ protecting her as with a shield, and granting unto her to
be incapable of being moved;8 for the gates of hell, He says, shall
not prevail against her. For, concerning her also is it writ
ten in the book of Psalms, And He built His sanctuary as
of unicorns on the earth : He hath founded it for ever.—(Ps.
Ixxxvii.) We say that the sanctuary is the Church which raises
its horn to repel its enemies, even as does the unicorn against
other animals. For it has been founded unto eternity by
Christ." 8— Ib. I. v. t. ii. pp. 768, 769.
OVH cv moiTo nark XpttiroS.
2 OinoSonei ds TOVTO TT)V
Ttpaynareverai, Xpi6rov 6vva6itKaovroS, nai TO
avry.
yap et$ TOY at&va itapd
OF THE CHURCH. 91
Explaining Is. Ixii. 2. " For it is no longer called a syna
gogue, but the Church of the living God, His city also, and
His house. For of the Church does David also make men
tion, speaking thus, Glorious things are said of thee, 0 city
of God / and Isaias teaches that she will be exceedingly beau
tiful, and made glorious with surpassing beauty, saying, Thou
shalt be a Grown of beauty in the hand of the Lord, and a
royal diadem in the hand of thy God. And thou shalt be no
more called Forsaken, and thy land shall no more be called
Desolate, but thou shalt be called my Pleasure (Ib. 3, 4) ...
After that the two people had been formed into one, and the
Church composed of both called one, God vouchsafes unto
her not to be in any way soever entangled in former evils, nor
to be called the Forsaken, or the Desolate, but to be called
His Pleasure, and to be called no longer the Desolate, but the
Peopled. And this we see, from facts, has been the event." —
Ib. L. v. t. v.pp. 870, 871.
On Zacharias ii. 1-5. " This vision may with justice be
explained of the Church of Christ. For Satan had tyrannized
over all the inhabitants of the earth, and we had become
slaves, constrained under his yoke. But the grace of the
Saviour broke his horn, and lowered his pride, for He tri
umphed over principalities and powers, and the rulers of the
world, and adverse powers ; He rescued and freed us from his
fetters. He raised up our Church, truly the holy and famous
city, wide, and of vast length, in which we have dwelt with fruit,
both men and animals ; that is, both they who have already
been instructed, and they who have not as yet arrived at this
point, but will nevertheless do so, being still under initiation.
We have inhabited a city which Christ Himself walls round,
with power ineffable consuming all adversaries with fire, and
filling it with His glory, and standing as it were in the midst
of those who dwell therein, unto whom He gave the promise,
saying, Lo, I am with you all the days until the end of the
world. And the prophet Isaias, in a certain place, makes
mention of the holy city in these words : Thine eyes shall see
92 AUTHORITY
Jerusalem, a rich city, tabernacles which shall never be moved,
neither shall the stakes thereof be stirred, nor the cords thereof
be broken (Is. xxxiii.)" — T. iii. Comm. in Zach. pp. 666, 667.
On Zacharias iv. 1-3. " Further, we say that the golden
candlestick is the Church, as being honored in the world,
exceedingly resplendent in virtues, as being raised far on high
by the doctrines of the true knowledge of God ; upon which
(Church) there is a lamp, Christ, that is, of whom God the
Father says, For Sion's sake I will not hold my peace, and for
the sake of Jerusalem I ivill not rest until my justice come
forth as a light, and my salvation burn as a lamp (Is. xlii.)
This lamp, which enlightens all under heaven, God the
Father has placed upon a candlestick, that all who enter in
may see the light, and that it may shine to all who are in the
house (Matt, v.) But there are seven lamps which have not
a light of their own, but one that is communicated, and from
an external source, and is fed by supplies of oil ; and these
signify the holy Apostles, as also the Evangelists, and those
who have, in their respective days, been the teachers of the
churches, who have received, — as it were lamps into their
minds and hearts, — illumination from Christ ; and they have
the illumination fed by supplies from the Holy Ghost, (they)
sending abundant light to those who are in the house, and at
the same time illuminating with that lamp the believers. . . .
Observe .how there are upon the candlestick together with the
lamp, lights also. For Christ is with us in the Church, and
the multitude of believers having found mercy is illuminated
by a light from Him, and has also light by means of the
lamps, which have a, -derived light, and one that is communi
cated by Him." — Ib. in Zach. pp. 683, 684.
On Zach. xi. 13. Cast them into the furnace, and I will see
if they be approved. " The prophet says that there is a re
finer's furnace in the house of the Lord. For the Church of
Christ tries each one's manners, and the sincerity of his love
towards Christ; and having the discernment of spirits, she
knows accurately who, when naming the Lord Jesus, speaks
OF THE CHURCH. 93
in the Holy Ghost, and who in Beelzebub says anathema unto
Him ; and who are the true worshippers, and who, again, come
unto us, wolves as it were in sheep's clothing." — Ibid. p. 767.
See also Hid. pp. 778, 779.
" That the enemies of truth were to be in every place and
way, utterly impotent, the Saviour Himself also clearly de
clares, saying, Thou art Peter, and upon this rock I will
build my Church, and the gates of hell, &c. Lo, here He
calls those who assail her, gates, as being destructive and pes
tilential, and generally leading down to the depths of hell
those who adhere to them." — Ib. p. 782.
" Was then the Saviour, after returning to the Father, sepa
rated from the disciples, and yet with them by the energy,
and power, and charity of the Spirit ? How, and in what
manner? For He deceives not when He says, Lo, I am with
you all days, even to the end of the world ; except as regards
the flesh and the presence of the body, this is past all doubt."
— T. iv. Comm. in Joan. 1. x. p. 916.
" The divine Paul exhorts to be most wary of mind, saying,
Try yourselves, if you be in the faith (2 Cor. xiii. 5). For
the human mind, though, when under the influence of self-
love, it may be borne away from out the right road, and be
under an influence which withdraws it from the dogmas of
truth, is always somehow grieved and afraid to charge its own
thoughts with absurdity. And yet it will set itself right, and
that very easily, if, after having examined the works of the
holy Fathers, who enjoy amongst all men a well-known reputa
tion both for the orthodoxy and accuracy of their doctrines, it
shall then try with befitting skill its own faith. For it is the
aim of all who are sound at heart to follow the sentiments
of those men,2 because they also filled their minds with both
the apostolic and evangelic tradition, and having regulated
very accurately their discourse concerning the faith, both
ovra<s, ual <pQopov$ nal iteravpov adov
rovS Ttpodxsi/uerovS avroiS.
2 ^HOTCO'S yap (X7ta<5i rotS dprioiS rrjv <ppeva, ralS kxeivGOv £7t£(5Qai
4 AUTHORITY
rightly and irreprehensibly out of the sacred writings, were
lights in the world, retaining the word of life according as it
is written."— T. v. par. ii. Apolog. Adv. Orient. Anath. 8,
pp. 177, 178.
" Thus does it seem good to this man (Nestorius), and to
him alone, to think and to speak differently from all other
men ; though the Catholic Church which Christ has presented
to Himself, has not the wrinkles which (disfigure) the man that
writes these things, yea rather is she without blemish, and
holds the faith concerning Hun in every way blameless, and
has very correctly made the tradition of faith (the Nicene
creed.)"— T7. vii. L. ii. Adv. Nestor, p. 3D.1
THEODORET, G. C.'— Great is the Lord, and exceedingly to
le praised in the city of our God, in His holy mountain
1 The following extracts also deserve notice. Explaining Exodus xxv. 8,
" For Christ is visible in the Church, and shines upon those within it; ac
cording also to that of the Psalmist, The Lord He is God, and He hath
shone upon us."—T. i. 1. ix. De Ador. in Sp. et Ver. p. 291. "/ tcill set
thee an everlasting gladness, a joy to generations and generations. — Is. lix.
13. For there is nothing sorrowful in the Church of Christ. For where
there is perfectly the hope of incorniption, and of life without end, and of
glory everlasting, and of the kingdom of heaven, what room can sadness
find?"— T7. ii. Comm. in Es. 1. v. p. 851. "And they turn aside the way of
the humble (Amos ii. 7). They also turn aside the icay of the humble, who
pervert the right path of the ecclesiastical dogmas to their own opinions
(oi rojy £KK\ri<5ia6TiH&v doyndrcov napaTpenovrES TYJV opQoryra
(orthodoxy), litiye TO 6q>i6i donovr). And persuade the minds of the
simple to enter upon an oblique and out of the way path."— T. iii. Comm. in
Amos, p. 267. "The prophet Isaias has also made mention of this Church to
us, saying, In the last days the moimtain of the Lord shall be manifest, and
the, house of God on the tops of the mountains, and it shall be exalted above
the hills, and all nations shall flow unto it (ii. 2). For the Church of Christ
is conspicuous, and as it were placed upon a mountain, is manifest to all
men ; it has also been called the true (Zach. viii. 3), no longer worshipping in
types and shadows, but has received rather the truth, which is Christ, and
celebrating a worship which is in spirit and in truth:'— T. iii. Comm. in
Zach. viii. 3. Commenting on Zach. viii. 7, 8: "The Church, which is
especially commended for the orthodoxy of its dogmas, has this sentiment
concerning the only-begotten Son, whilst the God-opposing heretics have a
contrary opinion."— T. iv. Comm. in Man. I. ix. pp. 784, 785.
2 Born at Antioch about the year 393, he was raised to the see of Cyrus
in Palestine about the year 423, and died about 458. His friendship for
Nestorius embroiled him, for a time, with his great contemporary, St. Cyril
of Alexandria. The edition used is that by Schuhe, Hal*, 1769."
OF THE CHURCH. 95
(Ps. xlvii.) " We have already said that the divine Scripture
frequently designates as a city, not the buildings, but its
internal regulation ; l he accordingly says that the Lord has
been shown to be great, by what He has done for His city,
which the sublimity of its dogmas has made conspicuous, even
as a city upon a great and lofty hill ; for a city, the Lord says,
set upon a hill, cannot be hid. He has built, he says, this
city, well, beautifully and solidly, to the joy of the whole earth.
For, He built it, says the divine Apostle, upon the founda
tion of the Apostles and prophets, Jesus Christ Himself he-
ing the chief corner-stone (Eph. ii.) And the Lord Himself
said to blessed Peter, And upon this rock I will build my
Church, and the gates of hell shall not prevail against it (St.
Matt, xvi.) Wherefore that phrase rooting it well is instead
of founding it solidly, so as to endure without tottering, and
unshaken.8
" The Mountain of Sion (on) the sides of tlie north, the city
oftlie great King. . . . The mountains which repel the north-
winds, and keep the city uninjured, one may reasonably say
are the prophets and Apostles, and their various doctrines, and,
furthermore, the angels who are set over believers. For the
angel of the Lord shall encamp round about them that fear
Him (Ps. xxxiii.) In her houses is God known, when He
shall take her in charge. One, indeed, is the Church through
out all earth and sea ; for which cause, when we pray, we
say — ' For the holy and alone Catholic and Apostolic Church,
which is from one end of the earth to the other.' That same
city, again, is divided into cities and towns and villages, which
the prophetic word denominates houses. As every city has in
it many separate houses, and is nevertheless called one city, so
are there tens of thousands and countless churches, both on
the islands and continents, but they are all perfected together
into one Church, united by the concord of the true doctrines.
In these churches, he says that the God of all is seen furnish-
dia/usivai.
96 AUTHORITY
ing His own aid. He next foretells the assaults that were to
be, and the conversion of her adversaries. For behold the
kings of the earth assembled tfomselves, they gathered together.
So they saw and wondered (v. 6). For they hastened together
as though about to make war, but when they beheld the uncon-
querableness of her whom they warred against,1 they were
struck with consternation. For they were troubled, he says,
they were moved (v. 6, 7). Having contemplated, he says,
the solid foundations of the Church, and learnt the unerring
truth of the promise, they were seized with fear and trembling,
like men who are crossing the waves (backs) of the sea, and
are tossed with storms, and expecting utter destruction.
Wherefore, having ceased from fighting and assaulting, they
proclaim the power of their antagonist, and cry out, As we
have heard, so have we seen, in the city of the Lord of Hosts,
in the city of our God. For not willing to admit the predic
tions concerning her, we have, by facts, become witnesses to
their truth. God hath founded her unto eternity. For it is
His voice, — Upon this rock I will build my Church, and
the gates of hell shall not prevail against it (St. Matt, xvi.)
The prophetic word having thus shown the change of her
enemies, next foretells what words they will make use of
who have found safety (or salvation). We have received
Thy mercy, 0 God, in the midst of Thy temple. We look for,
they say, this Thine aid, O Lord, knowing the unerring truth
of Thy promises. For Thou didst say, / am with you all
days, even to the consummation of the world? Distribute
her houses (v. 14), so as that one may look after this, and an
other after that church, and that the husbandman be set over,
and take befitting care of each. And this does he order to be
done, not for once, or twice, but in every generation. And
for this cause he added, That ye may relate it unto another
1 SEa6a.nf.voi d£ rrjS TtoXe/iiovvevrfS TO a^a^ov.
• In his Comm. in Ep. ad Hebr, c. i. t. iii. p. 546, he says, " The inter^
val between the constitution of the world and its end is also called ataov
(world). For so even did the Lord say, Lo ! I am with you all days, even
to the consummation of the world."
OF THE CHURCH. 97
generation. For this is our God for ever and ever, He
shepherds (or feeds, rules) us for evermore. For each genera
tion must needs transmit to the one after it what it received
from the preceding, that so the saving Gospel may be trans
mitted in all generations, and all men may know that He is
our Lord and God, and good shepherd, and everlasting. For as
he said, Distribute her houses, and committed the feeding to
them, he necessarily taught that one is the good Shepherd who
laid down His life for the sheep, feeding them for ever and
ever, and feeding not the sheep only, but those also who are
called the shepherds of the sheep." — T. i. in Ps. xlvii. pp.
907-913. See also the extract given from t. ii. in Cant. Can-
tic, under " Private Judgment." 1
THEODOTUS OF ANCYKA, G. C.3 — " This also did the Fathers,
who received from the Apostles the mystery of the incarna-
1 The following is Theodoret's reply to the common charge, brought by
the pagans, that Christianity was but another name for credulity, on ac
count of the faith required of its followers. Having retorted the objection,
by citing the Pythagoreans with their avroS eqxx, and quoted a similar
principle from Plato, Aristotle, and others, he adds: "Faith is a thing
common to all men, both to those who desire to learn any trade, to seamen,
to agriculturists, and to those engaged with physicians. But knowledge be
longs not to all men, but only to those who have learnt those professions.
. . . Faith, therefore, is a kind of primary basis and foundation to know
ledge. . . . Now it is a foolish thing, and hardly to be borne, that knowledge
should be, in every other art, peculiar to the teachers, and faith to the
taught, and that, in the communication of divine things alone, this order
should be reversed, and knowledge required before faith. For in things in
visible we have not less need of the eyes of faith. Hence also does the
Apostle clearly cry out, ' He that cometh to God must believe that He is,
and that He is a rewarder to them that seek Him ' (Heb. xi. 6). For this
cause also do we, before all other things, set the doctrine of faith before all
those who come unto us, and who are desirous to learn the divine (truths);
next, we lay open to them after they have been perfected (re^ov/ueroiS)
and initiated, the things of which the enigmas (aiviyfiara) have been
shown them ; and the same takes place equally amongst you : all do not un
derstand the language of the hierophant ; the vast mass sees indeed what is
done, while they who are called priests celebrate the rites of the orgies,
whereas the hierophant alone knows the meaning of the things done and
communicates to those whom he thinks fit." — T. iv. Disput. i. curat. OTCBC.
Affect, pp. 720, 721.
5 He was bishop of Ancyra, and flourished about the year 429. The
edition given by Oallandius, t. ix. is followed.
98 AUTHORITY
tion (economy), teach. Thus also did the three hundred and
eighteen fathers, assembled at Nicsea, decree, concerning the
Only-Begotten. The man that imagines Christ to have two
persons, is at variance with their sentiments, at the very time
that he is professing to follow them. [He then quotes the
Nicene creed, and adds] — These are the Fathers' words, which
lay down for us the faith regarding the Only-Begotten, guid
ing right, as a rule, every human thought. For, as a rule
corrects the senses that are being deceived as to the straight-
ness of a line, proving it to be crooked, so does this statement
correct the designs of men who seek to pervert our faith
by their fancies. Let us follow these (Fathers), believing
their words, not weaving doubtful questions. For these men
say, i we believe,' not ' we adduce demonstrations by reason
ings.' "Wherefore, let us also believe that what they have said
is so, keeping perfectly aloof from all curious inquiry. For
we correct not (or inquire not into) the things that have
been already believed by the Fathers,1 but confess that these
things were so done of God, faith confirming our understand
ing. So that every one who thinks differently from this ex
position (of faith), is an alien from Christianity, even though
he may seem to say something concerning our faith that has
an air of probability. For not even does any one amongst
those that are without, demand a demonstration of the first
principles of the sciences, but receives those principles on cre
dit from the teachers, without raising a dispute about them.
Let, then, this exposition by the Fathers be a first principle of
the faith concerning the Only-Begotten Son. [Having shown
how Nestorius, while affecting to follow the Nicene creed, in
reality subverted it, he adds] — How pretend you to agree
with the Fathers, whom, nevertheless, you will not follow?
But, spreading out the authority of the Fathers * as a bait to
your own error, you thereby draw the simple into your snare."
—Expos. Symbol, n. 8, 9, 11, pp. 429-431, t. ix. Gallandii.
1 Ov yap evQvvo/iiev r« vTto TGOV Ttarepoov Ttf.Tti6TEVfj.ev a.
2 To ro3V TtarepooY
OF THE CHURCH. 99
CAPREOLUS OF CARTHAGE, L. C.1— " ' I, therefore, beseech
your holiness (though I have the firmest confidence) that, by
the help of God, the Catholic faith will be in all respects firmly-
established by means of so great a synod (Ephesus) of vene
rable priests, that, the Holy Spirit working within yon, which
Spirit, I am confident, will be present in your hearts in all
that you do, you shake from you with the force of former
authority these novel doctrines, unheard, till now, by eccle
siastical ears, and thus withstand new errors of whatsoever
kind they may be ; lest the same (errors) which the Church
vanquished long ago, and which have sprung up again in
these days, and which the authority of the apostolic chair,
and the concordant judgment of the priesthood repressed,2
may, under the pretext of a second examination, seem to
recover that voice which was long since quelled. For,
should anything happen to be started recently, there needs
examination, that it may either be approved as rightly
spoken, or repudiated as deserving of condemnation ; but mat
ters concerning which judgment has already been passed, if
a man suffer such to be called again into question, he will
simply seem himself to doubt about the faith which he has
hitherto held. Again, as an example to posterity : — that what
is now defined relative to Catholic faith may be for ever firmly
received, those matters which have already been defined by the
Fathers, must be preserved inviolate. Since whoso would
fain that what he has defined concerning the right ordering of
faith should continue for ever, must needs confirm his senti
ments, not by his private authority,3 but also by the judgment
of the more ancient (Fathers) ; so that, in this manner, proving
that what he asserts is, both by the decisions of the ancients
and of the moderns, the alone truth of the Catholic Church, —
1 He succeeded Aurelius in the see of Carthage, and in 431 sent his de
puties to the council of Ephesus, with a letter, part of which is given in the
text. It is in Oallandius, t. ix.
2 TtfS a7todroA.iH^<; xaOsSpat rj avQevria, nal sit Iv 6vfj.cpwvov6a 77
77 ispctriHJj
8 Ov ry t8ia
:>$0 AUTHORITY
a truth descending from the past ages even to the present, or
our days, in simple purity and invincible authority, — and that
such truth he both utters, and teaches, and holds.' . . . Cyril
of Alexandria said, ' Let the epistle that has been read from . . .
Capreolus of Carthage, be inserted amongst the memorials of
faith, containing, as it does, a clear opinion ; for he wishes the
ancient doctrines to be confirmed, but novel and absurd inven
tions to be condemned and cast aside.' All the bishops ex
claimed, ' Such are the declarations of us all. This we all pro
claim : this is the prayer of all.' ' — Ep. ad Condi. Eph.jjp.
490, 491, t. ix. Gallandii.
" Although, therefore, the authority itself of the universal
Church is quite enough for minds that are Christian and de
vout, nor is less than this your opinion, as far as I have learnt
it from the letter that you have sent me, yet, that I may not
appear to refuse the answer required by your question and
request, I profess that that doctrine is the alone and the true
which evangelical antiquity holds and delivers." ' — Rescript.
Vitali et Const, p. 493, col. 1.
CASSIAN, L. C.s— " This faith, that is, the faith of all Catho
lics, both the bishops of Africa whence he wrote, and the
Gallican bishops to whom he wrote, agreed in approving.
Nor has there yet been any man living who has repudiat
ed this faith, without being guilty of the crime of unbelief,
seeing that it is a profession of unbelief to deny the approved
of belief. Wherefore, the agreement alone of all would now
suffice to refute heresy, because the authority of all is the
manifestation of undoubted truth, and a perfect reason has
been assigned when none dissent. Insomuch that the man
1 Quamvis igitur Christianis et devotis mentibus ipsa universalis ecclesiae
auctoritas plene sufficiat . . . unam veratnque doctrinam hanc esse con-
fitemur, quam evangelica tenet ac tradit antiquitas.
2 Having passed his youth among the solitaries of Egypt, he was ordain
ed deacon by St. Chrysostom. He thence passed to Marseilles, where he
seems to have been ordained priest. His opinions on grace being in opposi
tion somewhat to those of St. Augustine and the Church, caused him to be
opposed by St. Prosper. He died in 433. The edition used is that given in
the Bibl. Maxim. SS. PP. t. vii. •
OF THE CHURCH. 101
who should presume to entertain a contrary sentiment, such
an one's assertion is at once, and at the very outset, not so
much to be refused to be heard, as he is to be condemned
for his perversity ; because he who impugns the judgment
of the whole, brings with him a foregone proof of condem
nation against himself ; ' and whoso would rescind what all
have once agreed upon, has no plea to be heard. For when
the truth has once been confirmed by all, whatsoever is ad
vanced in opposition to it, is at once thereby to be acknow
ledged as false, in that it diverges from that judgment of
truth."— L. 1, De Incarn, Dom, t. vii. Bib. Max. SS. PP.
p. 71. A similar argument is urged at much length, ibid.
I. v. p. 89, from which the following sentence will suffice : —
" I would convince you by the authority of the sacred tes
timonies ; I would convince you by the voice of the Law
itself; I would convince you, finally, by the truth of the
creed which is approved of throughout the whole world ; I
would say to you, that even though you were devoid of
understanding and sense, yet ought you to follow, at all
events, the consent of mankind, and not set the perverseness
of a few above the faith of all the churches, — a faith, in fact,
which, established by Christ, delivered by the Apostles, is to
be accounted no other than the voice and authority of God ;
and which, in fact, would have in it both the voice and mean
ing of God." 2 — Ibid. 1. v. De Incarn. p. 89.
YINCENTIUS OF LERiNS, L. C.3 — " When often inquiring
1 Quia praejudicium secum damnationis 'exhibuit, qui judicium universi-
tatis impugnat.
2 Qua? ubique (fides omnium ecclesiarum) a Christo fundata, ab epistolis
tradita, non aliud existimanda esset quam vox atque authoritas Dei, quae
haberet in se utique et vocem et sensum Dei.
3 " Vincentius, by birth a Gaul, a presbyter in a monastery in the island
of Lerins, a man learned in the holy Scriptures, and well instructed in the
knowledge of the doctrines of the Church, with a view to overthrow the sects
of the heretics, composed in elegant and clear language a very powerful dis
sertation, which, concealing his own name, he entitled Peregrinus against
Heretics." So Gennadius, De lllust. Scrip. This work he also called Com-
monitorium, and it is supposed to have appeared about the year 434. He
died about the year 445.
102 AUTHORITY
with great earnestness and the utmost attention, of very
many men excelling in holiness and learning, how I might,
by some certain, and as it were general and undeviating (or
ordinary) way, discern the truth of Catholic faith from the
falseness of heretical pravity, I have received from almost all
something like this answer : That whether I, or any other,
would fain lind out the deceptions, and avoid the snares of
the heretics as they spring up, and remain safe and sound in
the sound faith, that he ought, in two ways, to fortify, with
God's assistance, his faith. First, that is, by the authority
of the divine Law ; secondly, ly the tradition of the CatMlc
Church.' Here some one perhaps may ask, < Seeing that the
Canon of the Scriptures is perfect, and self-sufficient, and
more than sufficient, for all things, what need is there that
the authority of the Church's understanding (interpretation)
be joined unto it ? ' 3 The reason is, because all men do not
take the sacred Scripture, on account of its very profound
ness, in one and the *ame sense ; but this man and that man,
in this way, and that way, interprets the sayings thereof;
that as many opinions almost as there are men, would seem
to be capable of being drawn therefrom. For Novatian ex
pounds in one way, in another Photinus, in another Sabel-
lius, in another Donatus, in another Arius, Eunomius,
Macedonius, in another Apollinaris, Priscillian, in another
Jovinian, Pelagius, Celestius, in another, in fine, Nestorius.
And for this cause very necessary it is, on account of the
many doublings of error so varied, that the line of interpre
tation, both of prophets and Apostles, be directed according
to the rule (standard) of the ecclesiastical and Catholic sense.3
Again, in the Catholic Church itself, very great care is to
be taken that we hold that which hath been believed every-
1 Ecclesiae Catholicae traditione.
2 Quid opus est. ut ei Ecclesiastics intelligentiae jungatur authoritas?
3 Multum necesse est, propter tantos tarn varii erroris anfractus, ut Pro-
pheticae et Apostolicae interpretationis linea secundum Ecclesiastic! et Ca-
tholici sensus norraam dirigatur.
OP THE CHURCH. 103
where, always •, and ly all men.'' For Catholic is truly and
properly that, as the very force and nature of the word de
clares, which comprises all things in general, after a universal
manner; and this is thus, in fine, attained,— if we follow
universality, antiquity, consent* Now, we shall follow
universality thus, — if we confess this one faith to be true,
which the whole Church throughout the world confesses,
antiquity, thus, if we in no wise recede from those senses
which it is manifest that our holy elders and Fathers openly
maintained, — consent, likewise (shall wre follow) in the same
manner, if, in this antiquity itself, we adhere to the defini
tions and sentiments of all, or at least of nearly all the priests
and doctors together.
" What then shall a Catholic Christian do, if some small part
of the Church cut itself off from the communion of the
universal faith ? What, indeed, but prefer the healthf illness
of the whole body before the pestiferous and corrupt mem
ber? What if some novel contagion attempt to taint no
longer a small part only, but the whole Church alike ? Then,
likewise, shall he see to it that he cleave unto antiquity,
which is now utterly incapable of being seduced by any craft
of novelty. What if, in antiquity itself, there be discovered
some error of two or three men, or of some one city or pro
vince even ? Then shall he by all means give heed that he
prefer, before the temerity or ignorance of a few, the decrees,
if such there be, universally (received) of old, of a general
council. What if some such case arise, wherein nothing of
this nature can be found ? Then shall he bestow his labor
to consult and interrogate the collated sentiments of the
ancients,— of those to wit who, though living at different
times and places, yet remaining in the communion and faith
of the one Catholic Church, were trustworthy teachers ; and
whatsoever he shall recognize that not one or two only, but
all alike, with one unvarying consent, plainly, frequently,
1 Id teneamus, quod ubique, quod semper, quod ab omnibus creditum est.
2 Si sequamur universitatem, antiquitatem, consensionem.
104 AUTHORITY
unswervingly held, wrote, taught, that let him understand is
to be also believed by him without any doubt.1
" But that our observations may become plainer, they are to
be illustrated one by one by examples, and to be amplified a
little more at large. ... In the time of Donatus, from whom
are the Donatists, when a great part of Africa plunged head
long into his frenzied error, and when, unmindful of her
name, religion, and profession, she preferred the sacrilegious
temerity of one man before the Church of Christ, then
they who throughout Africa detested the profane schism, and
were associated with all the churches of the world, were the
only ones of them all who could be saved within the sanctu
aries of the Catholic faith ; leaving certainly a glorious exam
ple to their posterity,— how, to wit, ever after, in a commend
able manner, the sacred doctrine of all men ought to be pre
ferred before the madness of one, or at all events of a few.
[lie next gives the instance of the Arians, describes the per
secutions inflicted by them on the orthodox, and thus con
cludes :] And all this had it any other cause but that human
superstitions are introduced for heavenly doctrine ; that well-
grounded antiquity is subverted by wicked novelty ; the insti
tutes of those above us are violated ; the decrees of the fathers
are abrogated ; the things defined by our forefathers are re
scinded ; and the license of a profane and novel curiosity
keeps not itself within the most chaste limits of sacred and
uncorrupted antiquity? [Having cited the example of the
confessors and martyrs, who, ' following the canons and de
crees of all the priests of holy Church, the heirs of apostolic
truth,' suffered for and defended the faith, not of a part of the
Church, but of the Church Catholic, he thus concludes this
part of his subject :] Great therefore and truly divine was
the example of those same blessed men, and by every true Ca
tholic to be remembered with unwearied meditation, who all
1 Quicquid non unus aut duo tantum, sed cranes pariter uno eodemque
consensu, aperte, frequenter, perseveranter, tenuisse, scripsisse, docuiss
oognoverit, id sibi quoque intelligat absque ulla dubitatione credendum.
OF THE CHURCH. 105
radiant, like the seven-branched candlestick, with the seven
fold light of the Holy Spirit, exhibited beforehand to pos
terity a most shining model, how, thenceforward, throughout
the whole of errors' vain babblings (2 Tim. ii.) the audacity of
profane novelty may be repressed by the authority of sacred
antiquity.1 Neither is this anything new: seeing that this
custom has ever prevailed in the Church, that the more re
ligious a man was, the more promptly would he go counter to
novel inventions. Such examples are everywhere plentiful.
But not to be prolix, we will select some one, and this in pre
ference from the apostolic see." (For continuation see "Tra
dition") . . . " As it is not lawful for any to provoke one
another or to envy one another (Gal. v.), even so it is not law
ful for any to receive besides that which the Catholic Church
evangelizes everywhere.2 . . . To announce, therefore, to Ca
tholic Christians, anything besides that which they have re
ceived, never was lawful, nowhere is lawful, never will be
lawful; and to anathematize those who announce anything
besides that which has been once received, was never other
wise than needful, is everywhere needful, ever will be need
ful.3 Which being so, is there any one of so great audacity
as to teach besides that which has been taught in the Church ;
or of such levity as to receive (anything) besides that which
he has received from the Church ? There cries aloud, and he
cries aloud again and again, to all men, to all times, and to all
places he cries aloud by his epistles, that vessel of election,
that master of the Gentiles . . . that if any one announce a
new dogma, let him be anathematized. And, on the other
side, certain frogs, and gnats and flies, soon to die, such as the
1 Quonam modo deinceps per singula quaeque errorum vaniloquia, sacra-
tae vetustatis auctoritate, prophanae novitatis conteratur audacia.
2 Nemini liceat praeter id quod Ecclesia Catholica usquequaque evange-
lizat accipere.
3 Adnunciare ergo aliquid Christianis Catholicis, prater id quod accepe-
runt, nunquam licuit, nusquam licet, nunquam licebit, et anathematizare
eos qui adnuncient aliquid, praeterquam quod semel acceptum est, nunquam
non oportuit, nusquam non oportet, nunquam non oportebit.
106 AUTHORITY
Pelagians be, cry aloud in opposition, and this to Catholics,
' With us for your authors, with us for your leaders, with us
for your interpreters, condemn the things which you did hold,
hold the things which you did condemn, reject the ancient
faith, the institutes of your fathers, the trust committed to
you by your ancestors, and receive ' — What, indeed ? I shud
der to say what, for so presumptuous are they, that they seem
to me such as that I could not only not support them, but not
even refute them without a grievous crime." (For continua
tion, see " Private Judgment.'1')
" Oftentimes pondering and reflecting on these self-same
things, I cannot sufficiently marvel that such is the madness of
some men, such the impiety of their blinded understanding,
such, in fine, their lust after error, that they be not content
with the rule of belief once delivered and received from an
tiquity, but do daily seek after something new and yet some
thing new, and ever be longing to add something to religion,
to change, to take away ;' as though it were not a doctrine from
heaven, which once revealed suffices, but an earthly institution,
which cannot otherwise be perfected than by continual amend
ment, yea, rather, correction : whereas the divine oracles cry out,
Do not transfer the bounds which thy fathers have set (Prov.
xxii.) ; and, Do not judge over the judge (Ecclus. viii.) ; and,
The serpent shall lite him that breaketh a hedge (Eccles. x.) ;
and that apostolic saying by which all wicked novelties of all
heresies have often, as by a kind of spiritual sword, been cut off,
and ever will be cut off : O Timothy, keep that which is com
mitted to thy trust (the depositum), avoiding the prof ane nov
elties of words (of voices), and oppositions of knowledge falsely
so called, which some promising, have erred concerning the
faith (1 Tim. vi.) . . . Avoid, he says, the profane novelties
of words : he said not, (avoid) antiquities ; he said not, (avoid)
ancientness ; yea, rather, he shows what contrariwise he should
1 Content! non sint tradita serael et accepta antiquitus credendi regula,
sed nova ac nova in diem quadrant, semperque aliquid gestiant religion! ad-
dere, nmtare, detrahere.
OF THE CHURCH. 107
follow. For if novelty is to be avoided, antiquity is to be
held to : and if novelty be profane, antiquity is sacred.1 . . .
But it is worth while to handle with greater care the whole
passage (capitulum) of the Apostle : O Timothy, keep the de
positum, avoiding the prof ane novelties of words. . . . Who
is at this day Timothy ? but either, generally, the universal
Church, or, specially, the whole body of prelates, who ought
either themselves to have a complete knowledge of divine
worship, or who ought to infuse it into others.2 What is,
Keep the deposit f Keep it, he says, for fear of thieves, for
fear of enemies, lest, whilst men sleep, they oversow cockle
upon that good seed of wheat, which the Son of man hath
sowed in His field. Keep, he says, the depositum. What is
the depositum f that is that which is committed to thee, not
that which is invented by thee ; what thou hast received, not
what thou hast devised ; a thing not of wit, but of doctrine,
not of private assumption, but of public tradition ;3 a thing
brought to thee, not brought forth by thee; wherein thou
must not be an author, but a keeper ; not a beginner, but a
disciple ; not a leader, but a follower. The depositum, he
says, keep : preserve the talent of Catholic faith inviolate and
untouched : that which is entrusted to thee, let that remain
with thee, let that be delivered by thee. Thou hast received
gold, return gold ; I will not have thee substitute one thing
for another; I will not have thee, for gold, place instead
either impudently lead, or fraudulently brass ; I will not the
show, but the very nature of the gold itself. O Timothy,
O priest, O expounder, O doctor, if the divine bounty hath
made thee sufficient, by wit, by exercise, by learning, be the
Beseleel of the spiritual tabernacle, engrave the precious
stones of God's doctrine, faithfully set them, &c. . . . That
1 Nam si vitanda est novitas, tenenda est antiquitas ; et si prophana est
novitas, sacrata est antiquitas.
2 Quis est hodie Timotheus, nisi vel generaliter universa ecclesia, vel
specialiter totum corpus praepositorum, qui integram divini cultus (religion)
scientiara vel habere ipsi debent, vel aliis infundere.
3 Non usurpationis privatse, sed publicae traditionis.
108 AUTHORITY
which before was believed obscurely, let it by thy exposition
be understood more clearly. Let posterity rejoice at coining,
through thee, to the understanding of that which antiquity,
without understanding it, venerated; yet the things which
thou hast learned, teach in such wise, that, whilst thou speak-
est after a new manner, thou speak not new things.1
" But, haply, some one says, shall we then have no advance
ment of religion in the Church of Christ ? Let us have it in
deed, and the greatest. For who is he so envious of men, so
hateful to God, as to strive to hinder this ? But yet in such
sort, that it be truly an advancement of faith, not a change.8
Seeing that it is the nature of an advancement, that in it
self each thing (severally) grow greater ; but of a change, that
something be turned from one thing into another. Wherefore,
the understanding, knowledge, wisdom, as well of each as of
all, as well of one man as of the whole Church, ought, with
the advance of times and ages, to increase and go forward
abundantly and earnestly ; but in its own kind only, in the
same doctrine, to wit, in the same sense and in the same senti
ment,8 Let the religion of our souls imitate the nature of our
bodies, which, though in process of years they develop their
proportions, yet do those bodies remain the same that they
were. ... So also the doctrine of the Christian religion must
follow these laws of advancement ; namely, that with years it
be consolidated, it be expanded with time, with age it be
exalted ; yet remain uncorrupt and untouched, and be full and
perfect in all the proportions of each of its parts, and with all
its members, as it were, and proper senses ; that it admit no
change besides, sustain no loss of its propriety, no variety of
definition. . . . Wherefore, whatsoever, in this Church, God's
husbandry, has by the faith of our fathers been sown, that
same must be cultivated by the industry of their children, that
1 Eadem tamen quae didicisti ita doce, ut cum dicas nove non dicas nova.
2 Sed ita tamen, ut vere profectus sit ille fidei, non permutatio.
3 Sed in suo duntaxat genere, in eodem scilicet dogmate, eodem sensu,
eademque sententia.
OF THE CHURCH. 109
same flourish and ripen, that same advance and be perfected.
For it is lawful that these ancient dogmas of heavenly philo
sophy be, in progress of time, trimmed, smoothed, polished ;
but it is not lawful that they be changed, it is not lawful that
they be mangled, that they be maimed. Although they may
receive evidence, light, distinction ; yet necessary is it that
they retain their fulness, integrity, and propriety.1 For if
once this licentiousness of impious fraud be admitted, I trem
ble to say what danger may follow of extirpating and abolish
ing religion. For if any part soever of Catholic doctrine be
surrendered, another part also, and again another, and so on
other, and again other, will now as it were by custom, and a
kind of law, be surrendered.2 . . . But may the divine mercy
avert this crime from the minds of His servants, and be this
rather the madness of the impious. But the Church of Christ,
a sedulous and careful keeper of the doctrines deposited with
her, changes nothing in them ever, diminishes nothing, adds
nothing ; she cuts not off what is necessary, she puts not on
what is superfluous ; what is her own she loses not, what is
another's she usurps not ; but with all industry applieth to
this one thing, that by handling ancient things faithfully and
wisely, she may perfect and polish what things there may be
of old unfinished and begun ; if aught have been already set
forth and cleared up, that she may ratify and confirm ; if aught
have already been confirmed and defined, that she may guard
it." (For an illustration of this, see the extract given under
u General Councils.") " But let us return to the Apostle. . .
Profane novelties of words, he says. What is profane?
Things which have no holiness, naught of religion, wholly
extraneous to the sanctuaries of the Church, which is the tem-
1 Fas est etenim, ut prisca ilia coelestis philosophise dogmata processu
temporis excurentur, limentur, poliantur; sed nefas est, ut commutentur,
nefas ut detruncentur, ut mutilentur. Accipiant licet evidentiam, lucem,
distinctionem ; sed retineant necesse est plenitudinem, integritatem, pro-
prietatem.
2 Abdicata etenim qualibet parte Catholici dogmatis, alia quoque atque
item alia, ac deinceps alia et alia jam quasi ex more et licito abdicabuntur.
110 AUTHORITY
pie of God. Profane novelties of words (voices), he says ;
of words, that is, novelties of dogmas, of things, of opinions,
which are contrary to old usage and antiquity. Which, if
they be received, it must needs be that the faith, either all, or
assuredly a great part of it, of our blessed fathers, must be
overthrown (violated) ; it must needs be that all the faithful of
all ages, all the saints, all the chaste, the continent, the virgins,
all the clergy, the Levites and priests, so many thousands of
confessors, so great armies of martyrs, so many celebrated and
populous cities and peoples, so many islands, provinces, kings,
tribes, kingdoms, nations, and, in fine, almost now the whole
world incorporated by the Catholic faith to Christ their head,
must be proclaimed to have been, during the lapse of so many
ages, ignorant ; to have erred, to have blasphemed, to have not
known what it should believe." (For continuation, see " L\de-
fectibUity.")
ST. PETER CHRYSOLOGUS, L. C.1 — "I believe ... in the
Holy Catholic Church. Because the Church is in Christ, and
Christ is in the Church : whoso, therefore, acknowledges the
Church, has confessed that he has believed in the Church."
—Serin. Ixii. De Symbolo,p. 97.
ST. LEO L, POPE.' — u Be ever mindful of the apostolic pre
cept, which admonishes all men, saying, Beware lest any man
cheat you by philosophy and vain deceit ; according to the
tradition of men, and not according to Christ. For in Him
dwelleth all the fulness of the Godhead corporally, and you
are filed with Him. (Coloss. ii.) He said not spiritually, but
corporally, that we may understand the veritable substance of
flesh, where there is the corporal indwelling of the fulness
of the Godhead ; with which (corporal indwelling) the whole
Church is in truth also filled, which cleaving (inherent) to the
1 Born at Imola, he was raised to the archiepiscopal see of Ravenna
about the year 433. It is uncertain whether his death occurred in 458 or in
450. The edition used is the folio edition published at Aug. Vind. 1758.
2 Surnamed the Great. Of his early years nothing is known. He was
raised to the chair of Rome in 440 and died in 461. The edition followed is
that of the Fratres BaUerimi, Venet. 1753-57.
OF THE CHURCH. HI
head, is the body of Christ." ' — T. i. Serm. xxviii. In Nativ.
Dom. ix. c. vii.^>. 102.
" He it is who ascends above the heights of heaven, and
even to the consummation of the world leaves not the uni
versal Church." 3 — Serm,. xxx. In Nat. Dom. x. c. v. p. 109.
" For though it belong not to this life, but to eternal life,
that God be all in all, yet even now is He the inseparable in-
dweller of His own temple, which is the Church, according as
Himself promised, saying, Behold, I am with you all days
even to the consummation of the world. With which is accor
dant what the Apostle says, Coloss. i. 18-20." — Ib. Serm. Ixiii.
De Passio. Dom. xii. c. ii. p. 244.
Directing upon what conditions the Pelagians were to be
received into the Church, he says, " Let them, by their own
clear confessions, condemn the authors of their proud error,
and let them execrate in their doctrine whatsoever the univer
sal Church has abhorred." 3 — Ib. Ep. i. ad Aquilei. c. ii. p. 591.
" For it is nowise to be borne, that the man who has under
taken the office of preaching the faith, should dare dispute
against the Gospel of Christ ; against the apostolic doctrine ;
against the creed of the universal Church. What kind of dis
ciples will there be there, where such are the masters that
teach?" — 11). Ep. xv. ad Turrib. Ep. Asturic. c. xvii.p. 710.
" Our Lord Jesus Christ, after that He rose again from the
dead, delivered to His disciples, in whom all the prelates of
the Church were taught,4 both the form and the power of
baptizing, saying, Go ye and teach all nations, &c" — Ib. ep.
xvi. Ad Univers. Episc.per Sicil. c. iii. p. 719.
1 Ubi est plenitudinis Divinitatis inhabitatio corporalis ; qua utique tota
etiam repletur ecclesia, quae inhaerens capiti, corpus est Christi.
2 Et usque ad consummationem saeculi universam ecclesiam non relin-
quens.
3 Quicquid in doctrina eorum universalis ecclesia exhorruit, detestentur.
Of works used as Divine Scripture by heretics he says, " Let him not be ac
counted amongst Catholics who uses writings whicn have been condemned,
not only by the Catholic Church (non ab ecclesia solum Catholica), but even
by, (or in) the author of them."— T7. i. Ep. xv. ad Turrib. c. xvi. p. 707
4 In quibus ornnes ecclesiarum prsesules docebantur.
112 AUTHORITY
" The divine protection abandons not its own Church, the
Lord declaring,1 Behold I am with you all days, even to the
end of the world."— Ib. ep. Ix. Pulch. Aug. p. 982.
"It is not lawful to differ, even by one word, from the
evangelic and apostolic doctrine, or to think otherwise concern
ing the divine Scriptures than as the blessed Apostles and our
Fathers learned and taught."3 — 11. ep. Ixxxii. ad Marcion.
Aug. pp. 10, 44.
" The Catholic faith, which, the Spirit of God instructing
us through the holy Fathers, we from the blessed Apostles
have learnt and teach,3 will not suffer either error (the Nes-
torian and Eutychian) to creep in." — 11. ep. Ixxxix. ad Marc.
Aug. p. 1061.
" We, therefore, pray, and beseech your clemency, by our
Lord Jesus Christ . . . that you suffer not, in the present
synod, that faith delivered unto them by the Apostles which
our blessed Fathers taught, to be treated of again as though
dubious ; and that you permit not the things which were
formerly condemned by the authority of our forefathers,4 to
be revived by renewed efforts; and that you command this
rather, that the things settled by the old Nicean Council, the
interpretation of heretics set aside, be permanent." — Ep. xc.
ad Marc. c. 2, p. 1064.
" For the restlessness or pravity of a few individuals being
either crushed, or removed, a laudable concord will easily be
settled ; provided the hearts of all concur in that faith made
known by the evangelic and apostolic declarations, which we
have, through our holy Fathers, received and held ; 6 no dis-
1 Non deserit ecclesiara suam divina protectio, dicente Domino.
2 Ab evangelica apostolicaque doctrina ne uno quidem verbo liceat dis-
sidere, aut aliter de Scripturis divinis sapere (be wise out of the Sacred
Scriptures), quam beati Apostoli et Patres nostri didicerunt atque docuerunt.
3 Catholica fides, quam instruente nos Spiritu Dei per sanctos Patres a
beatis Apostolis didicimus et docemus.
4 Fidem quam beati Patres nostri ab Apostolis sibi traditampraedicanmt.
non patiamini quasi dubium retractari; et qua? olim majorum sunt auctori-
tate damnata.
6 Earn fidem quam Evangelicis et Apostolicis praedicationibus declaratam,
per sanctos Patres nostros accepimus et tenemus.
OF THE CHURCH. H3
cussion whatever involving any retractation being allowed
of, lest, through vain and deceitful subtlety, those things may
seem to be either weak or doubtful, which from the beginning
were built on the chief corner-stone, which is Christ the Lord,
and which things will endure without end." — Ep. xciv. ad
eund. p. 1075.
" As, then, the universal Church has, through the establish
ing (building) of that principal rock, been made a rock, and
the first of the Apostles, the most blessed Peter, heard from
the voice of the Lord declaring, Thou art Peter, and upon
this rock I will build my Church ; who is there, but either
antichrist or the Devil, who can dare to assail an impregnable
firmness ; ' who, continuing unchangeable in his malice, by
means of vessels of wrath suited to his own deceitfulness,
under the false name of eloquence, while he falsely affects to
seek for truth, seeks to sow lies ? "—Ep. clvi. ad Leon. Aug. c.
2, pp. 1322, 1333.
SOCKATES, G. C.3 — Having narrated that the emperor caused
the bishops and heads of the various sects to be assembled to
gether, in order, if possible, to bring about unity of faith, he
says: "The emperor having sent for ]STectarius, bishop (of
Constantinople), conferred with him as to what means could
be used that Christendom might no longer be at discord, but
the Church be united ; and said that the question that divided
the churches must be discussed, and having set aside diversity,
unanimity be produced in the churches. When Nectarius
heard this, he was lost in thought, and having sent for Agelius,
who, agreeing with him in faith, was at that time a bishop
of the Novatians,3 he made known to him the mind of the
emperor. But, though in other respects a religious man, not
1 Cum ergo universalis ecclesia per illius principalis petrae sedificationem,
facta sit petra . . . quis est, nisi aut Antichristus aut Diabolus, qui pulsare
audeat inexpugnabilem firmitatem.
2 Born about the year 380. His "Ecclesiastical History" is, for the
most part, a continuation of that by Eusebius. It begins with the year
306, and closes with the year 439. The edition used is that of Valesius by
Reading, Cantab. 1720.
3 Socrates, it must be remarked, was tainted with the Novatian heresy.
114 AUTHORITY
being one who had ability to stand a discussion regarding
doctrine, he chose the lector, Sisinnius by name, to discuss.
But Sisinnius, a learned and experienced man, and one well
skilled both in the interpretations of the sacred writings, and
in the doctrines of the philosophers, knew that discussions do
not bring schisms to unity, but even rather make heresies more
contentious ; he, therefore, gave Nectarius some such advice
as this. Knowing that the ancients were abhorrent from as
signing any beginning of existence to the Son of God, for they
accounted Him co-eternal with the Father, he advises him
to avoid any logical encounters, but to call in as witnesses the
expositions of the ancients ; ' and that the heresiarchs be asked
by the emperor whether they make any account of the united
doctors wrho were before the division in the Church, or whether
they repudiated them as aliens from Christianity. For if they
reject them, then let them dare to anathematize them ; and
should they dare to do this, they will be driven away by the
people. And this done, the victory of the truth will be mani
fest. But if they do not repudiate the ancients, it is for us tc*
produce the books of the ancients by which our doctrine will
be testified to. When Nestorius had heard this from Sisinnius,
he went in haste to the palace, and makes known to the em
peror what he had been advised. But he eagerly seizes the
opinion, and handled the matter skilfully. For, without de
claring his object beforehand, he merely asked whether they
make account of, and receive what (was held) by the doctors
who preceded the division in the Church ? And as they did
not deny this, but declare that they 'even honor them very
much as guides,8 the emperor next inquired whether they ad
hered to (marched with) such faith-worthy witnesses of Chris
tian doctrine ? 3 "When the leaders of those sects, and their
dialecticians, for there were many with them well prepared
for the logical conflict, heard this, they knew not what to do.
1 Td$ EHdo6Ei<3 T&V 7taA.aiGov. See Vales, in loco.
2 '^AA« nai Ttdvv TIUOLV avrovS ok KabrjyrtTd*, eiitovroov.
3 El TovroiS 6roixov6iv d&onitiToiS /ddprvtii rov
day ti
OF THE CHURCH. 11J>
For there arose a difference of opinion amongst them, some
saying that the proposal of the emperor was fair, but others
that it was not conducive to their object. For they were
variously disposed towards the books of the ancients, and they
no longer agreed amongst themselves ; and they not only dis
sented from other sects, but even they who were of the same
heresy disagreed among themselves. The accordant (uni vocal)
wickedness, like the language of the giants of old, was divided,
and this tower of wickedness was overthrown. But the em
peror, acquainted with their wide-spread separation, and that
they confided in disputation only, and not in the expositions
of the ancients, proceeded to a second purpose." — Hist. Eccles.
I. v. G. x. pp. 272, 273.
ARNOBIUS JUNIOR, L. C.1 — "He who came down from Heaven
to assume our humanity, never left Heaven, as it is written,
I will fill Heaven and earth (Jer. xxiii.) And He who as
cended into Heaven from these (terrestrial) things, never
abandoned us. For so Himself promised, saying, Behold I
am with you all days, even to the consummation of the world"
—Conflict. Arnob. et Serapion. p. 230, t. viii. Bihl. Maxim.
SS. PP.
" The seed of the servants of Christ . . . possess the doc
trines of the Apostles, and they who shall love the name of
the Lord shall dwell therein (Ps. Ixviii.), that is, in faith, in
doctrine, in the Church, in which our Lord Jesus Christ, with
the Father, and the Holy Ghost, reigns now and for ages of
ages." — Comm. in Ps. Ixviii. Ib.p. 27-i.
APPlymg Ps. ciii. to Christ, he says : " It was then lie
made His angels spirits. Angels are called in the Latin
tongue nuncii, messengers, and the Gospel is interpreted a
good message. He, therefore, then made If is angels, that is,
the Apostles, spirits, when He said to them, Receive the Holy
1 Said to be a monk of Lerins. He flourished a little later than the time
of St. Leo. Some critics imagine that the author of the Confl. cum Sera-
pione is different from that of the writer of the Comment, in Psalmos,
though bearing the same name and living at about the same period. The
edition used is that given in the BiU. Maxim. SS. PP. t. viii.
116 AUTHORITY
Spirit, and preach the Gospel to every creature. And He
then made them a burning fire, when the Holy Spirit sat, as
fire, on each of them. lie then founded the earth on its own
firmness, recalling, that is, the earthly minds of the Gen
tiles, — which, in the building of the tower, had been divided,
—unto their own firmness. He strengthens them by that one
word, Jesus Christ, and He so founds amongst them His
Church upon this rock, as that it shall not be moved for ever
and ever. Let philosophers keep to themselves their fruitless
inquiries, and with mighty toil declare that they can discover
that the earth has a deep beneath it, wherewith it is clothed as
with a garment, but let us turn the point of our discourse
to this earth which \$> founded on the firmness of the Church.
For the deep encompasses it. For the depth of the riches
of wisdom which encompasses it is fathomless, and above its
waters shall the mountains stand. Whoso have their hearts
raised on high are mountains, and above them the waters
stand. Above them stands the hallowing of Baptism ; they
stand in the right faith, they are not driven about by every
wind of doctrine. . . . This great sea which strctcheth wide
its arms, tfcc., — lie would have us know that a great and wide
sea, is the whole law of the Old and New Testament. There
are creeping things without number; in the law the Jews;
in the law the Samaritans ; and in the law the Heretics ; and
in the law the Catholics ; in the law, kings, &c.; in the law,
little and great, there the ships go, the alone churches of all
the provinces, (churches) which bear their passengers to the
kingdom of heaven, — from the cities of earth to the city of
Jerusalem, our mother. But he that shall be found without a
ship in this great sea, shall meet with the dragon which has
been formed to make sport of them . . . with those, that is,
who repudiate the ships, and deliver themselves up, like ani
mals, to the waves and depths of the law, without a master who
is a Catholic, and who derives the tradition of the law from
the Apostles.1 Wherefore, because that they are without the
1 II] is utique qui naves recusant, et quasi animales sine magistro Catho-
OF THE CHURCH.
Church, wandering about amongst creatures little and great,
they meet with a dragon, that so makes sport of them, as
that they fancy that they are wiser than the Catholics ; ' and,
according to their own fancies, they meet with the destruction
of eternal death, when they have sunk into the depths.
Let us, therefore, sing unto the Lord our God. . . . Sweet
may our praise be unto Him, sweetened with Catholic doc
trines, bringing with it nothing from the disease of the Jews,
nothing from the disease of the heretics."— Com. in Ps. ciii.
t. viii. Bib. Max. PP. pp. 294, 295. See the extract, from
Ib.p. 299, given under "Roman Catholic Church."
" Why build, ye Jews ? why watch, ye heretics I In vain
do ye this, because the Lord neither builds, nor watches with
you. But, ye orthodox, who love Christ in incorruptness,
fear not ; build in security, because the Lord builds with you.
For you are Gods husbandry, you are Gods building (1
Cor. iii.): watch, for the Lord not only watches with you,
but awakes you when fallen asleep, saying, Watch with me ;
watch and pray that ye enter not into temptation (Matt, xxvi.)
. . . Why will the Lord come ? That, in the resurrection,
the inheritance of the Lord may be manifested ; in which
(resurrection) all the sons of God receive an inheritance, if
so be that they shall have been the children of His womb,
that is, if they shall have been baptized in the font of Catho
lic faith;2 there is the womb of the Church which bears chil
dren unto Him."— In Ps. cxxvi. p. 3U, Ib.
Applying Ps. cxxxi. 11 et seqq. " And now even to this
day do the sons of the Apostles sit upon their chairs, having
also themselves the power of binding and of loosing. But
this has been granted to them because the Lord would not have
the synagogue of error, but chose holy Sion, the Church to wit
of the right faith, which He, in His foreknowledge, chose for
lico, et ab apostolis ducente traditionem (and one who derives tradition
from the Apostles), legis se fluctibus et altitudinibus tradunt.
1 Inveniunt draconem, ita sibi illudentem, ut putent se melius Catho-
licis sapere, et ad arbitrium suum inveniunt interitum.
2 Si in fonte Catholics fidei fuerint baptizati.
118 AUTHORITY OF THE CHURCH.
His dwelling, wherein is God's rest for ever and ever / where
in He dwells, because He hath chosen it ; wherein the widows
are blessed in chastity ; wherein the poor are satislied with
the bread of mercy ; wherein the priests are clothed with jus
tice; wherein the saints exult with great joy; wherein the
horn is brought forth. Therefore shall it be the kingdom of
David. She (the Church) is the light, which, placed upon the
candlestick, shines for all who are in the house, that is, who
are in the faith of Christ Jesus ; in such wise that every asser
tion, on the other hand, besides hers, shines indeed in words,
and carries with it matter for human approbation and admira
tion ; but, being placed under a bushel, it shines not for those
who are in the house, but for those whom it finds under the
bushel. For they are under a bushel, they who have the
measure of the true faith inverted, who are enemies of the
light (lamp),1 which the Holy Ghost, by means of the Apos
tles, prepared for Christ our Lord. Her enemies, therefore,
has He clothed with the confusion of anathema, and upon
Christ does her sanctification flourish throughout all ages."-
In Ps. cxxxi. p. 31f>, Ib.
SALONIUS, L. C.a — "Remove not the ancient landmarks
which thy fathers set (Prov. xxiii.) By the ancient land
marks he means the landmarks of truth and of faith which
the Catholic doctors have set from the beginning. This,
therefore, does he enjoin, that no one understand (receive)
the truth of sacred faith and of evangelic doctrine otherwise
than as it has been transmitted by the holy fathers ; 3 or, this
1 Ut e contrario omnis assertio praeter hanc, lucet quidem in verbis
. . . subtus medium quidem degunt, qui mensuram fidei utuntur inversam,
qui sunt inimici lucernae.
2 The son of St. Eucherius and the disciple of Salvian. It is doubtful
whether he was bishop of Vienne or of Geneva. He was present at the
Council of Orange in 444. The edition used is that of the Bibl. Max. SS.
PP. t. viii.
3 Terminos antiques dicit terminos veritatis et fidei, quos statuerunt ab
initio Catholici doctores. Hoc ergo prsecepit, ut veritatem sacrae fidei et
Evangelicae uoctrinse nemo aliter suscipiat quam a sanctis Patribus est
tradita.
MARKS OF THE CHURCH.-UNITY. H9
does he enjoin, that no one interpret the words of the holy
Scriptures otherwise than in accordance with the meaning of
each (sacred) writer. What are those riches of which he says,
Lift not up thine eyes to riches which thou canst not have,
because they shall make to themselves wings, and shall fly to
wards heaven (Prov. xxiii.) ? . . . Those riches are the hid
den things of the Godhead, and the secrets of the heavenly
mysteries which thou canst not penetrate, nor art able to un
derstand, because these things are patent to the eagles alone,
that is, to the heavenly citizens only are they manifested.
The heaven above, and the earth beneath, and the heart of
kings is unsearchable (Prov. xxv.) As the height of hea
ven and the depth of earth cannot be comprehended by men,
so neither is the capacity of our feebleness able to compre
hend, or to penetrate the depths of the knowledge and mean
ing of the prophets and Apostles." l—Expl. Myst. in Salom.
Prov. p. 406, t. viii. Bib. Max. SS. PP.
It need scarcely be remarked that many other extracts,
which directly refer to the authority of the Church, will be
found under the cognate subjects, "The Indefectibility of
the Church," and " The Church the Expounder of Scripture."
MAMS OF THE CHURCH.
UNITY.
SCRIPTURE.
John x. 16. " And other sheep I have, that are not of this
fold : them also must I bring, and they shall hear my voice,
and there shall be one fold and one shepherd."
John xi. 51, 52. " And this he spoke not of himself ; but
being the high-priest of that year, he prophesied that Jesus
1 Nostra fragilitatis capacitas non valet comprehendere, neque penetrare
latitudinem scientiae et intellects Prophetarum et Apostolorum.
120 UNITY
should die for the nation. And not only for the nation, hut
to gather together in one the children of God that were dis
persed."
John xvii. 20-22. " And not for them only do I pray, but
for them also who through their word shall believe in me :
that they all may be one, as Thou, Father, in me, and I in
Thee : that they also may be one in us : that the world may
believe that Thou hast sent me. And the glory which Thou
hast given me, I have given to them : that they may be one,
as we also are one." l
FATHERS.
CENTURY I.
ST. CLEMENT, L. C. 40.—" Wherefore are there contentions,
and swellings, and dissensions, and schisms, and war, among*t
you ? Have we not one God and one Christ, and one Spirit
of grace poured out upon us, and one calling in Christ*
Wherefore do we rend and tear in pieces the members of
Christ, and raise a sedition against our own body, and come
to such a height of folly as to forget that we are members
one of another ( Remember the words of our own Lord
Jesus, how He said, Woe to that man, it were better for him
had he never been born, than to scandalize one of my elect:
it were better that a millstone should be hanged on him, and
that he should be cast into the sea, than that he should scan
dalize one of my little ones. Your schism hath perverted
many ; hath cast many into dejection ; many into doubt ; and
all of us into grief ; and yet your sedition continues.
47. " Take up the epistle of the blessed Paul the Apostle.
What did he first write to you at the beginning of the
1 See also Ads, ii. 42 ; xx. 27-31. Romans, xii. 4, 5, 16; xv. 5, 6; xvi.
16, 17. 1 Cor. i. 10-13; xii. 13-29. 2 Cor. xiii. 11. Galatians, v. 19-21.
Ephesians, ii. 19-22; iv. 3-6. PJiilippians, i. 27; ii. 2; iii. 16. Colossians,
iii. 15. 2 Tim. ii. 2. Titus, iii. 9-11; 1 Peter, iii. 8. Jude, 17-19.
OF THE CHURCH. 121
Gospel ? Yerily he did by the spirit admonish you, both
concerning himself, and Cephas and Apollos, because that
even then ye had formed partialities amongst yourselves ;
though that your partiality led you into less sin, for you were
partial to tried Apostles, and to another who had been ap
proved by them. But now consider who they are who have
led you astray, and have lessened the majesty of your much
spoken of brotherly love. It is shameful, my beloved, it is
most shameful, and unworthy of your Christian profession,
that it should be heard that the most firm, and the ancient
church of the Corinthians, on account of one or two persons,
is in a sedition against the priests." ' — Ep. i. ad Corinth, n.
46-47. See the continuation under "Authority"
CENTURY II.
2. ST. IGNATIUS, G. C. — " It is fitting that you should, by
all means, glorify Jesus Christ, who hath glorified you ; that
by a uniform obedience ye may be perfectly joined together
in the same mind and in the same judgment, and may all
speak the same about the same thing, and that, being subject
to the bishop and the presbyters, ye may be sanctified in all
things. ,
o
3. " I exhort you that you would all concur in the mind
of God ; for Jesus Christ, our inseparable life, is the mind
of the Father ; like as the bishops, who have their stations
at the utmost bounds of the earth, are after the mind of Jesus
Christ.
4. " Wherefore it becomes you to concur in the mind of
your bishops, as, also, ye do. For your famous presbytery,
worthy of God, is knit as closely to the bishop as strings to
the harp.
16. " Be not deceived, my brethren : those that corrupt
families shall not inherit the kingdom of God. ... If, there
fore, they who do these things according to the flesh, have
suffered death, how much more he who, by bad doctrine,
At1 l
rov$
122 UNITY
corrupts the faith of God for which Jesus Christ was cruci
fied ? Such an one being defiled shall depart into unquench
able fire, and likewise he that hears him." — Ep. ad Ephes.
7. " As, therefore, our Lord, being united (with the Father),
did nothing without Him, neither by Himself nor by His
Apostles, so neither do you do anything apart from the
bishops and the presbyters. Neither attempt ye anything
that seems good to your own judgment ; but let there be, in
the same place, one prayer, one supplication, one mind, one
hope, in love, in joy undefiled. There is one Jesus Christ,
than whom nothing is better. Wherefore haste ye all to
gether, as unto the temple of God, as unto one altar, as unto
one Jesus Christ, who proceeded from one Father, and is in
one and to one returned." — Ad Maynes.
1. " Of whose fruit are we, through this divinely blessed
Passion ; that He may, by His resurrection, raise a sign for
ever for His holy and faithful ones, whether among Jews or
Gentiles, in one body of His Church." — Ep. adSmyrnmos, n. 1.
3. " In like manner let all men give heed to the deacon, as
Jesus Christ, as also the bishop being the Son of the Father,
and to the presbyters, as a council (Sanhedrim) of God, and
a band of apostles. Apart from these it is not called a
church : l on which points I am persuaded that you so hold."
4. " I exhort you, therefore (yet not I, but the love of Jesus
Christ), to use only the Christian nourishment, and to abstain
from the strange herb, which is heresy." . . .
7. " Guard against such men : and guarded you will be if
you are not puffed up, nor separated from Jesus Christ our
God, and from the bishop, and from the regulations of the
Apostles. He that is within the altar is pure ; that is, he
who does aught apart from the bishop and presbytery, and
deacon, he is not clean in conscience." — Ep. ad Troll.
2. " Do ye, then, being children of light and of truth, flee
division and corrupt doctrines ; but where the shepherd is,
thither follow ye as sheep. For there be many wolves held
1 XooplS Tovrcov kKK\rf6ia. ov xaA.eirai.
OF THE CHURCH. 123
worthy to be trusted, who take captive those that are running
a godly course : but in your unity they shall have no place.
3. "Abstain from the evil herbage which Jesus Christ
dresseth not, forasmuch as they are not the Father's planting.
"Not that I have found a division among you, but rather
purity from defilement. For as many as are of God and
of Jesus Christ, these are with the bishop, and as many as
shall repent and turn to the unity of the Church, these also
shall be of God, that they may live according to Jesus Christ.
Be not deceived, my brethren ; whosoever followeth one that
createth schism, he inheriteth not the kingdom of God. Who
soever walketh by another man's opinion,1 he assenteth not
to the Passion."
8. " Wherefore I did my part as a man fitted for the pre
serving of unity. For where is division and wrath God dwell-
eth not. The Lord forgiveth all who repent, if their minds
be turned unto God's unity and the council of the bishop. "-
Ep. ad Philadelph. For many similar passages, see " Au
thority of the Church"
ST. JUSTIN, L. C.2 — Commenting on Ps. xliv. 7, he says, —
" And these words also proclaim that the Word of God (ad
dresses Himself) to those that believe on Him, — as being one
soul, and one synagogue, and one Church, — as to a daughter,
to the Church, that is, which is derived from, and partakes of,
His name ; for we are all called Christians." — Dial, cum Try-
phone, p. 160, n. 63, Ed. Ben. Paris. 1742.
" And the words — spoken as it were in the name of many
—we have announced 'before Him — together with what is
added, as a child (Is. liii. 1), foreshow, that the wicked, having
become heedful of Him, would be subject to His command,
Ei'nS <5xi^orn auoXovQEl, fiadiXeiar &eov ov K^povo^Bt • siriS ev
y yvGofjLiQ Tteptrtaret. Si quis in aliena sententia ambulat (if any
walks after any other opinion).
2 A Platonic philosopher born at Sichem (Naplousia) in Palestine, about
the year 103 ; he became a convert to Christianity in 133. He wrote two
Apologies for the Christian religion, one addressed to Antoninus, the other
to Marcus Aurelius. He was martyred at Rome in the year 163, or, accord
ing to others, in 167. The Bened. Ed. Paris, 1742, is the one used.
124 UNITY
and become as one child. Just as, also, may be seen in the
body : though many members may be counted, they are called,
and are, one body. For both the people and a Church, though
they consist numerically of many individuals, are called and
designated by one name, as being one thing." — 11. p. 138, n.
42. See also ibid. n. 116.
1. ST. IKEN^US, G. C. — " The Church, though spread over
the whole world, to the earth's boundaries,1 having received,
both from 'the Apostles and their disciples, the faith in one
God, the Father Almighty . . . and in one Christ Jesus, that
Son of God who was made flesh for our salvation, and in the
Holy Spirit . . . having, as I have said, received that preach
ing and this faith, the Church, though spread over the whole
world, guards (it) sedulously, as though dwelling in one house ; 8
and these truths she uniformly holds, as having but one soul,
and one and the same heart ; and these she proclaims and
teaches, and hands down, uniformly, as though she had but
one moulh. For though, throughout the world, the languages
are various, still the force of the tradition is one and the same.*
And neither do the churches founded in Germany, nor those
in Spain, in Gaul, in the east, in Egypt, in Africa, nor in the
regions in the middle of the earth,4 believe or deliver a differ
ent faith ; but as God's handiwork, the sun, is one and the same
throughout the universe, so the preaching of the truth shines
everywhere, and enlightens all men that wish to come to the
knowledge of the truth. Nor does he who, amongst the rulers
in the churches,6 is more powerful in word, deliver a differ
ent doctrine from the above (for no one is above his teacher) ;
nor does he who is weak in speech weaken the tradition. For
the faith being one and the same,8 neither he who has ability
yap kytK\.rj6ia, Kainep natf oXijS TTJ*, otxov/Lievt?S foot Ttepd-
yyfi distiTrapnevrj.
2 lQ$ sva OIKOV oinovtia.
3 'Hdvva/uiS rrjs napadotieoos jaia nal rj avrrf.
4 The churches, to wit, of Jerusalem and Palestine.
6 Tear kv ralS knH\.r]6ia
Mm? yap nal TrjS avrrj^
OF THE CHURCH. 125
to say much concerning it, hath anything over, nor he who
speaketh little, any lack.". . .
3. " The whole Church has one and the same faith through
out the whole world, as we have explained above" — Adv.
Hceres. I. i. c. x. n. \-Z,pp. 48-50.
1. " And giving to the disciples the power of regeneration
unto God, He said to them, Going, teach all nations, 'baptiz
ing them in the name of the Faftier^ and of the Son, and of
the Holy Ghost.". . .
2. " This spirit David prayed for, for the human race, say
ing, and strengthen me with Thy sovereign Spirit. Who also,
Luke saith, descended, after the Lord's ascension, upon the
disciples, in the Pentecost, with power over all nations unto
the entrance to life, and the opening of the New Testament :
whence, too, uniting together, in every tongue they raised a
hymn to God, the Spirit reducing to unity the distant tribes,1
and offering to the Father the first-fruits of all nations.
Whence, also, the Lord promised that He would send a Para
clete, who might unite us to God. For, as of dry wheat one
mass cannot be formed without moisture, nor one bread, so
neither could we, being many, become one in Christ2 Jesus,
without the water which is from heaven. And as the arid
earth, if it receive not moisture, brings not forth fruit, so we
also being originally dry wood, should not bring forth fruit
unto life, without gratuitous rain from above. For our bodies
through the laver, but our souls through the spirit, received
that unity which is unto incorruption. Whence also both are
necessary,2 since both avail unto the life of God." — Adv.
Hceres. I. iii. c. 17, n. 1, 2,j9. 208.
" We have exhibited all those who introduce wicked opinions
concerning our Creator and Maker, who also built up this world,
above whom there is no other god ; and having, by manifest
proofs, overcome those who teach erroneously respecting the
substance of our Lord, and the arrangement which He made
1 Spiritu ad unitatem redigente distantes tribus.
2 Nee nos multi unurn fieri in Christo. 3 Utraque necessaria.
1^6 UNITY
for the sake of His own (creature) man ; but the public teach
ing of the Church (is) everywhere uniform, and equally en
during,1 and testified unto by prophets and by Apostles, and
by all the disciples, as we have demonstrated, through the first
and intermediate and final period, and through the whole eco
nomy of God, and that accustomed operation relative to the
salvation of man, which is in our faith, which, having received
from the Church, we guard;2 and which, by the spirit of
God, is ever in youthful freshness, like something excellent
deposited in a beautiful vase, making even the very vase,
wherein it is, seem newly formed, (fresh with youth). For
this office of God has been entrusted to the Church, as though
for the breathing of life into His handiwork, unto the end
that all the members that partake (of this office) may be vivi
fied ; in this (office), too, is disposed the communication of
Christ, that is, the Holy Spirit, the pledge of incorruption,
the ladder whereby to ascend unto God.3 For in the Church,
saitli he, God hath placed Apostles, prophets, doctors, and every
other work of the Spirit, of which all they are not partakers
who do not hasten to the Church, but by their evil sentiment
and most flagrant conduct, defraud themselves of life. For
where the Church is, there is the Spirit of God, and where the
Spirit of God is, there is the Church and every grace : but the
Spirit is truth. Wherefore, they who do not partake of that
(Spirit), are neither nourished unto life from a mother's breasts,
nor see the most clear spring which proceeds from Christ's
body ; but dig unto themselves broken cisterns out of earthy
trenches, and out of the filth drink foul water, fleeing from
the faith of the Church, lest they be brought back ; but reject
ing the spirit that they may not be instructed.
2. " But being alienated from the truth, they deservedly wal
low in every error, tossed about by it ; at intervals thinking
1 Prsedicationem vero ecclesiaa undique constantein. et sequaliter per-
severantem.
* Quain (fidem) perceptam ab ecclesia custodiraus.
3 Arrha incorruptelae, et confirmatio fidei nostrae, et scala ascensionls ad
Deuin.
OF THE CHURCH. 127
first one thing and then another respecting the same matters,
and never having a settled opinion ; preferring to be cavillers
about words, rather than disciples of the truth. For they are
not based upon the one rock, but upon sand, which contains
within it many stones,1 and, on this account, they both invent
many gods, and have always, as an excuse, that they are seek
ing, (for they are blind) but they never can find." — Ibid. I. iii.
c. 24,7i. 1, ^pp. 222,223.
" He will also judge those who cause schisms ; men desti
tute of the love of God, and who have in view their own
interest, but not the oneness of the Church ; and who, on ac
count of slight and exaggerated causes, rend and divide, and
as far as in them lies, destroy the great and glorious body of
Christ ; men who have peace on their lips, but war in their ac
tions ; who truly strain at a gnat, but swallow a camel. But
no correction can be effected by them so great as is the perni-
ciousness of schism.3 But He will also judge all those who
are out of the truth, that is, who are out of the Church : but
He will be judged by none. . . .
8. " (This is) true knowledge, — the teaching of the Apostles,
and the long-established (ancient) system of the Church
throughout the whole world ; and the mark of Christ's body
according to the successions of the bishops, to whom they (the
Apostles) delivered that Church, which is in every place ; the
most perfect treatment of the Scriptures which has come down
even to us without deception in the guardianship, admitting
neither addition nor diminution ; 3 both the reading unfalsified,
and the exposition according to (as regards) the Scriptures
legitimate and careful, and without danger, and without blas
phemy."— 7foW. 1. iv. c. 33, n. 7, 8, p. 272. See also t. iii. c.
12, n. 7, p. 196 : Lib. iv. c. xxi. n. 3, col. 2, p. 255.4
1 Non enim sunt fundati super unam petram, sed super arenam, haben-
tem in seipsa lapides multos.
2 'Ovds/ina de rri\mavTri dvrarai rtpot avrc&v TtaropQaodtS (reforma
tion) ysrstftiai, rjXiKrj rov 6xi^/n(xr6<9 tdnv 77 ftXaftrj.
3 Qua? pervenit usque ad nos custoditione sine fictione scripturarum
tractatio plenissima, neque additamentum, neque ablationem recipiens.
4 About the time of St. Irenseus began the Quartodeciman dispute.
128 UNITY
ST. HEGESIPPUS, G. C.1 — u And the church of Corinth, he
tells us," says Eusebius, " continued in the right teaching
(word), until the episcopacy of Primus ; with them I (Ilege-
sippus) lived familiarly, on my way to Rome ; and I passed
a considerable number of days with the Corinthians, during
which we were mutually gladdened by the right teaching.
Having reached Rome, I took up my abode with Anicetus, to
whom Eleutherus was deacon. To Anicetus succeeded Soter,
and to him Eleutherus. But in each succession (of bishops),
and in each city, it is just as the law proclaims, and the proph
ets and the Lord."
[lie then notices the martyrdom of St. James the Just, and
adds :] u They called the Church a virgin, for it had not
been corrupted by hearkening to folly. Thebutis, because he
was not made bishop, was the lirst to begin to corrupt it. [lie
proceeds to name several heretics and their sects, as Simon,
Menander, Marcion, Valentinus ; and observes :] Each of these
introduced of himself, and different from all the rest, his
private opinion.2 From these sprang false Christs, false
Prophets, false Apostles, who severed the unity of the Church
with counterfeit teaching against God and His Christ."-
Gallandius Bill. PP. t. ii. p. 04, op. Euseb. II. E. I. iv. c. 22.
CLEMENT of Alexandria, G. C. — u The way of truth is
one ; but other streams run into it from various quarters, as
into a perennial river." — Strom. 1. i. p. 331.
" There is in truth one covenant of salvation, extending
from the foundation of the world to our time, which, accord-
This question, — which regarded the time of celebrating the festival of
Easter, and which was finally decided, against the churches of Asia Minor,
by the Council of Nicaea, — proved the anxious solicitude of the Church to
maintain unity in discipline as well as unity in faith. To depart from the
Jewish practice, and to avoid some inconveniences which that practice
caused, were additional motives ; but uniformity was the leading object,
and it was obtained by the decision of the synod.
1 A Jewish convert to Christianity. His journey to Rome, named in the
above extract, is supposed to have taken place about the year 157, and his
death about the year 184. Of his works nothing remains but a fragment,
or two, preserved by Eusebius. They are given by Gallandius, t. ii.
3 "ExatfroS fdioo^ nai trepans Idiav doEav napEi6rjyay£v.
OF THE CHURCH. 129
ing to the difference of generations and seasons, is supposed to
be given in different forms. For it is fitting that there should
be one unchangeable gift of salvation, proceeding from one
Ood, through one Lord, conferring its benefits in different
ways. On this account the middle wall which separated the
Greek from the Jew is removed, so as to form a peculiar peo
ple ; and thus both have attained to the unity of the faith,
and there is one election from both." — Strom. I. vi. p. 793.
(Speaking of the origin of the heretical sects, he says :)
•" From what has been said, it is, I think, plain, that the true
€hurch is one, that which is truly ancient, in which are enrolled
.all who are just according to (God's) purpose. For as there is
>one God, and one Lord, on that account also that which is most
highly precious is praised because it is one, being an imitation
of the one principle. The one Church then is associated to the
nature of the One ; which Church these men violently attempt
<to divide into many heresies. In substance, in sentiment, in
origin (or principle), in excellence, we say that the ancient and
Catholic Church is alone ; ' collecting through one Lord into
the unity of the one faith, (modified) according to the peculiar
covenants, or rather to the one covenant at different times, by
the will of one God, all the preordained whom God predes
tined, having known, from the foundation of the world, that
-they would be just. But the excellence of the Church, like
.the principle of everything concrete, is in unity, surpassing
all other things, and having nothing similar or equal to it-
-self." *—lUd. L vi. p. 899.
TERTULLIAN, L. C. — " The Apostles having obtained the
promised power of the Holy Ghost for miracles and utterance,
iirst having throughout Judaea borne witness to the faith in
'Christ Jesus, and established churches, next went forth into
the world, and promulgated the same doctrine of the same
1 Kara rt ovv vitotiradiis, Hard rk e-Jtivmavy Hard TS d
rrjr dpxdiav nal
ditzp rj dpx?) r^? dvtfrdtfeooS, Hard
da kGrlv, Ttdvra rd a/lAa v7tepfidXhov6 'a , ycal
rj i6ov
130 UNITY
faith to the nations, and forthwith founded churches in every
city, from which (churches) the other churches thenceforward
borrowed the tradition of the faith,1 and the seeds of doctrine,
and are daily borrowing them that they may become churches :
and for this cause they are themselves also accounted apos
tolical, as being the offspring of apostolical churches. The
whole kind must needs be classed under their original.
Wherefore these churches, so many and so great, are but that
one primitive Church from the Apostles, whence they all
sprang. Thus all are the primitive, and all apostolical, whilst
all being one, prove unity ; whilst there is between them com
munication of peace, and the title of brotherhood, and the
token of hospitality, which rights no other principle directs
than the unity of the tradition of the same mystery (sacra
ment)." — DC Prcescr. n. 20. for the continuation, see "Apos-
tolieity."
41. uThe heretics will have the overthrow of discipline to
be simplicity ; and the care of it amongst us they call pander
ing. They huddle up a peace also with all everywhere. For
it makes no matter to them, although they hold different doc
trines, so long as they conspire together in their siege against
the one truth. All are puffed up ; all promise knowledge.
The catechumens are perfect, before they are taught.
42. " But what shall I say concerning the ministry of the
word ; seeing that their business is, not to convert the heathens,
but to subvert our people? This is the glory which they
rather catch at, if, perchance, they may work the fall of those
who stand, not the raising up of those that are fallen ; since
their very work comes not of the building of their own, but
of the pulling down of the truth. They undermine ours, that
they may build their own. Take from them the law of Moses
and the prophets, and God the Creator, they have no cause to
complain ; so it comes to pass that they more easily effect the
ruin of standing buildings than the building up of fallen
ruins. In these works alone do they act humbly, and smoothly,.
1 Traducem fidei.
OF THE CHURCH.
and submissively ; but they know no reverence even towards
their own chiefs. And this is why there are commonly no
schisms amongst heretics ; because when there are any, they
appear not ; for schism is their very unity. I speak falsely,
if they do not differ among themselves, even from their own
rules, seeing that each forthwith moulds, according to his own
pleasure,1 the things which he hath received, even as he, who
delivered them to him, framed them according to his own
pleasure. The progress of the matter is a confession of (or,
true to) its nature, and of the manner of its birth. The same
thing was allowed to the Valentinians as to Valentinus, the
same to the Marcionites as to Marcion, — to change the faith
according to their own pleasure. Finally, all heresies are
found, when thoroughly examined, differing in many things
from their own founders. Most of these have not even
churches ; without a mother, without a see, destitute of a faith,
outcasts, homeless, they wander to and fro."— De Prescript.
Ilccr. pp. 217, 218.
Speaking of the agreement between the eastern and western
churches, he says : " We cannot reject that custom which we
cannot condemn, not being alien, as not pertaining to aliens ;
inasmuch as we share with them the rights of peace, and the
name of brotherhood. We, and they, have one faith, one
God, the same Christ, the same hope, the same sacraments of
baptism. To say all at once, we are one Church. So, then,
whatever is of ours, is ours ; but thou dividest the body." 2—
De Virginilus Velandis, n. 2, p. 173.
CENTURY III.
ORIGEN, G. C.— " We say that the divine words declare the
whole Church of God to be Christ's body, animated by the
Son of God, and that all they who are believers are members
of that same body, as of a whole : since, as the soul gives life
to, and moves, the body, which is not born so as to have vital
1 Suo arbitrio (at his private judgment).
2 Semel dixerira una ecclesia sumus. Ita nostrum est, quodcunque nos-
trorum est. Ceterum, dividis corpus.
132 UNITY
motion of itself, so the Word moving to what is needful, and
acting inwardly on the whole body, the Church, moves also
each member of those who pertain to the Church, in such wise
that they do no one thing without the Word." — T. 1, Contr.
Cels. I. vi. n. 48, p. 670.
" If thou eatest the words of God in the church, and eat-
est also in the synagogue of the Jews, thou transgressest the
commandment which says: In one house shall it be eaten.
(Exod. xii.) But if thou partakest of the words of God in
one house, the church ; then, having left it, thou undertakest
to partake of God in an heretical synagogue, though the com
mand says : In one house shall it be eaten, thou doest not
•eat in one house. Wherefore understand by one house, the
church ; eat not therefore by any means of the Lamb out of
the church.
" Ami ye shall not carry forth from the house of the flesh.
(Ex. xii.) The ecclesiastical word ought not to be heralded
out of the church, as neither is the flesh to be carried out of
the house : I mean into the synagogue of Jews, or heretics.
For it is like to casting pearls before swine" — T. ii. Select, in
Exod. p. 123. For a similar passage, see T. ii. Horn. iv. in
Levit. 71. 8, p. 203. See also Ibid. Horn. vi. n. 2,jy. 216.
Explaining Jos. ii. 17, 18, he says: "Whosoever would
be saved, let him come into this house of her who once was
faithless. Let him come to this house, in which the blood of
Christ is the sign of redemption. Let no one persuade, let no
one deceive himself ; out of this house, that is, out of the
Church, no one is saved. For should any one go out of it, he
becomes guilty of his own death." — T. ii. Horn. iii. in Lib.
Jos. n. 5,^>. 4:04:. See also T. ii. Horn. viii. in Lib. Jos. n. 6, p.
" Let us go into walled cities. (Jerem. iv. 5.) The word of
God does not wish us to go into a city without a wall, but
into one that has been walled round : The Church of the liv-
1 Extra ecclesiam nemo salvatur ; nam si quis foras exierit, mortis suse
ipse fit reus.
OF THE CHURCH. 133
ing God is walled round by the truth of the Word.
Whosoever should be found not to have hastened, nor gone
into the walled cities, (that is) not in the churches of God, but
standing without ; that man when taken by the enemy will be
slain."— T. iii. Horn. v. in Jerem. n. 16, p. 161.
" Christians are not one nation, but out of all nations one
people ; and therefore did Moses, as the highest honor, desig
nate them as not a nation (Deut. xxxii. 21) ; but if the ex
pression be allowable, a nation of all the nations."— I7, iv. L
viii. in Ep. ad Rom. n. Q,p. 628.
ST. CYPRIAN, L. C.— " They now offer peace, who them
selves have it not. They promise to restore and recall the
lapsed into the Church, who have themselves receded from
the Church. God is one, and Christ one, and the Church one,
and the chair one, founded, by the Lord's word, upon a rock.'
Another altar, or a new priesthood, besides the one altar and
the one priesthood, cannot be set up.2 Whosoever gathereth
elsewhere, scattereth. It is adulterous, it is impious, it is sac
rilegious, whatsoever, by human frenzy, is instituted so as to
violate a divine arrangement. Far from the contagion of
such men depart, and by flying shun their discourse as a can
cer and a plague ; according to God's warning word : They
are blind leaders of the blind. But if the blind lead the
blind, both shall fall into the pit (St. Matt, xv.) "— Ep. xl.
ad Plebem. de Quinque Presbyteris, pp. 120, 121.
" And as if there were to be no end to their frantic auda
city, they are here too endeavoring to draw the members of
Christ into their schismatical party, and to divide and mangle
the body of the Catholic Church.3 ... To whom we have
given this answer once for all, nor do we cease requiring that,
1 Et una ecclesia, et cathedra una super petram, Domini voce fundata.
So the Bened. Ed. following the ancient manuscripts. Pamelius and
others read super Petrum.
2 Aliud altare constitui, aut sacerdotium novum fieri, prater unumaltare
et unum sacerdotium, non potest.
3 In schismatis partes Christr membra distrahere, et Catholics ecclesise
corpus scindere ac laniare nituntur.
134 UNITY
abandoning their pernicious dissension and strife, they be
aware that it is impiety to abandon their mother ; 1 and may
acknowledge and understand, that when a bishop has once
been made, and approved by the testimony and judgment of
his colleagues and of the people, another can in no wise be
set up." — Ep. xli. ad Cornelium de Nbvatiano,p. 126.
" We lately sent our colleagues, Caldonius and Fortunatus,
that, not merely by the persuasions of my letters, but also by
their own presence, and your unanimous council, they might
use their best endeavors and strive effectually to reduce the
members of the divided body to the unity of the Catholic
Church,2 and unite them with the bond of Christian charity.
But since the obstinate and unbending perverseness of the op
posite party has not merely rejected the bosom and embrace
of (her who is) the mother and the root,8 but even with in
creasing, and renewed, and more fatal discord, that party has
set up a bishop for itself, and, contrary to the mystery of the
divine appointment and of Catholic unity, once delivered, has
made an adulterous and opposed head, without the Church, —
upon the receipt of your letter and of that of our colleagues,
as also upon the arrival of Pompeius and Stephanus, men of
worth, and colleagues most dear to us, by whom all these
transactions have been, to our common joy, with firmness
maintained and approved, according as the holiness, as well
as the truth, of divine tradition and ecclesiastical institution
required,4 we have sent this letter to you. . . . This is, my
brother, and ought to be, our special study, to seek to secure,
as far as in us lies, the unity delivered by the Lord, and
through the Apostles to us (their) successors ; 5 and, as far a&
1 Impietatera esse sciant matrem deserere.
2 Ut ad Catholicae ecclesiae unitatem scissi corporis membra componerent.
3 Radicis et matris sinum atque complexum recusavit. A similar ex
pression occurs in reference to the Church of Rome in Ep. 45 ad Cornel.,
radicem et matricem, the root and womb.
4 Divinaa traditionis et ecclesiasticae institutionis sanctitas pariter ac
veritas exigebat.
6 Ut unitatem a Domino, et per Apostolos nobis successoribus traditara.
OF THE CHURCH. 135
we are able, to gather into the Church the straying and wan
dering sheep which the perverse factiousness and heretical
efforts of certain persons have separated from the mother,
those alone remaining without, who have sunk completely
down under their obstinacy or madness, and will not return to
us ; men who will have to give an account to God of the rup
ture and separation caused by them, and of their abandon
ment of the Church."—^, xlii. ad Cornelium.pp. 127, 128.
u It grieves and pains me ... to learn that, contrary to
ecclesiastical regulation, contrary to the evangelical law, con
trary to the unity of Catholic institution, you have consented
that another bishop (besides Cornelius) be made ; that is, — a
thing which it is neither right nor lawful to do, — that another
church be established, that Christ's members be torn asunder,
that the one mind and body of the Lord's flock be rent by
divided rivalry. Wherefore, I beseech you, let not this un
lawful division of our brotherhood be persevered in, at least
by you, but, mindful of your confession and of the divine
tradition, return to the mother from whom you have gone
forth, from whom, and to whose joy, you have come to so
glorious a confession. Think not that you thus maintain
Christ's Gospel, as long as you separate yourselves from
Clirist's flock, and from His peace and concord ; ' whereas it
rather beseems good and gallant soldiers to remain within their
own encampment, and, stationed within, to do and give heed
to those things which are to be performed in common. For
since our unanimity and concord ought not on any account
to be broken,2 and we cannot leave the Church and go forth
from it to come over to you, we beg and entreat of you, by
every motive that may avail with you, that you would rather
return to your mother the Church, and to our brotherhood."—
Ep. xliv. ad Confessores Romanes, pp. 131, 132.
" And to give you their very words : ' we,' they say, < ac-
1 Nee putetis sic vos Evangelium Christ! asserere, dum vosmetipsos a
^hristi grege, et ab ejus pace et concordia separatis.
2 Scindi omnino non debeat.
136 UNITY
knowledge Cornelius bishop of the most holy Catholic Church,
chosen by Almighty God,1 and by Christ our Lord. We con
fess our error ; we have suffered from imposture ; we were
circumvented by the ensnaring words of a faction. For
though we appeared to hold as it were some sort of com
munion with a schismatic and a heretic, yet our mind was
always sincerely in the Church. For we are not ignorant that
God is one, and Christ our Lord one, Him whom we have
confessed ; one Holy Ghost ; and that there ought to be one
bishop in a Catholic Church.' " '— Ep. xlvi. Cornelii ad Cypr.
p. 13f>.
" If the lapsed be harshly and cruelly separated from the
Church, lie may betake himself to the ways of the Gentiles,
and to the works of the world ; or, if rejected by the Church,
he may pass over to the heretics or schismatics, where, though
he should afterwards be slain for the name, being placed
without the Church, and cut off from unity and charity, he
could not be crowned in death." : — Ep. Hi. ad Antonianum,
p. 153. For other extracts from this epistle, see ^Authority ; "
also, Ep. Ixvii. given under the same head.
" Novatian, after the manner of apes, which, though not
men, yet imitate the actions of men, wishes to claim to him
self the authority and truth of the Catholic Church,4 though
lie is not himself in the Church, yea, is moreover a rebel to
the Church, and an enemy. For, knowing that there is but
one baptism, this one baptism he claims to himself, to be
able to say that with him is the Church, and to make us here-
1 Nos, inquiunt, Cornelium episcopum sanctissimae Catholica> ecclesiae
eleclum a Deo . . . scimus may be translated, "We know that Cornelius
has been chosen the bishop of the most holy Catholic Church." As the
bishop of Rome is here spoken of, Baronius, and others, interpret as in the
note, whilst Baluzius, and others, as in the text.
a Unum episcopum in Catholica ecclesia esse debere.
3 Ubi etsi occisus propter nomen postmodum fuerit, extra ecclesiam
constitutes, et ab unitate atque a charitate divisus, coronari in morte non
poterit. The same sentiment occurs frequently in St. Cyprian, Ep. 57 ad
Cornel, p. 206. De Orat. Dom. p. 423.
4 Vult ecclesise Catholicas auctoritatem sibi et veritatem vindicare.
OF THE CHURCH. 137
tics. But we, who hold the head and root of the one Church,1
know for certain and are confident, that to him who is out
of the Church nothing is lawful, and that baptism, which is
one, is with us, amongst whom he too was originally baptized,
when he held fast the real nature and truth of divine unity." a
— Ep. Ixxiii. ad Jubaianum, p. 278.
" When our Lord Jesus Christ declared in the Gospel tha?
they who were not with Him were His adversaries, He speci
fied not any particular kind of heresy, but pointed out all
whatsoever that were not with Him, and that, not gathering
with Him, scattered His nock, as being His adversaries, say
ing, He that is not with me is against me, and he that
gathereth not with me, scattereth. So, neither did the blessed
Apostle John distinguish any one heresy or schism, nor set
down any in particular, as separatists, but gave to all who had
gone out of the Church, and who acted against the Church,
the name of Antichrists,3 saying, You have heard that Anti
christ cometh : even now there are become many Antichrists,
whereby we know that it is the last hour. They went out
from us / but they were not of us. For if they had been of
us, they would no doubt have remained with us (1 John, ii.
18, 19). Whence it appears that all are adversaries of the
Lord, and Antichrists, who are clearly known to have with
drawn from the charity and unity of the Catholic Church.
The Lord yet further, in the Gospel, lays it down, and says,
But if he shall also contemn the Church, let him be to thee
as a heathen and a publican ; but if they who contemn the
Church are accounted heathens and publicans, much more
assuredly must rebels and enemies who invent false altars,4
and illicit priesthoods, and sacrilegious sacrifices, and spurious
names, need be reckoned amongst heathens and publicans ;
since lesser sinners, and men who are simply contemners of the
1 EcclesiaB unius caput et radicem tenemus.
2 Divinae unitatis et rationem et veritatem tenebat.
3 Universes qui de ecclesia exissent, quique contra ecclesiam facerent,
Antichristos appellavit.
4 Falsa altaria fingentes.
138 UNITY
Church/ are, by the Lord's sentence, adjudged to be heathens
and publicans. For that the Church is one the Holy Ghost
declares, in the Canticle of Canticles, saying, in the person of
Christ, One is my dove, my perfect one, she is the only one
of her mother, the chosen one of her that bore her (vi.) ; of
whom He also saith, in another place, My sister, my spouse,
is a garden enclosed, a fountain sealed up, a well of living
water (iv.) But if the Spouse of Christ, which is the Church,
is a garden enclosed, a thing closed cannot lie open to aliens
and the profane ; and if it is a fountain sealed up, he can
neither drink thence, nor be sealed, who, as being placed
without, has no access to the fountain. The well, also, of
living water if it is one, and that same well is within, he who
is placed ivithout, cannot be vivified and sanctified by that
water, to use and to drink of which, has been granted to those
alone who are within. [He proceeds to argue, from other
passages of Scripture, in support of this his view, and con
tinues] — For the Church is one, one which cannot be both
within and without.3 For if it is with Novatian, it was not
with Cornelius ; whilst if it was with Cornelius, who by law
ful ordination succeeded the bishop Fabian, Novatian is not
in the Church, nor can he be accounted a bishop, who, the
evangelical and apostolical tradition despised, succeeding to
no one, has sprung from himself.8 For he who has not been
ordained in the Church, can in no way have, or hold to, a
church. For that the Church is not without, nor can be
separated or divided against itself, but that it preserves the
unity of an inseparable and undivided house,4 the testimony
of divine Scripture manifests, since it is written concerning
the sacrament of the Passover, and of the lamb, which lamb
denoted Christ. In one house shall it be eaten / ye shall not
cast forth of the flesh thereof out of the house (JSxod. xii. 46).
1 Tantum ecclesias contemptores.
2 Ecclesia enim una est, quae una et intus esse et foris non potest.
3 Nemini succedens, a se ipso ortus est.
4 Inseparabilis atque individual doraus unitatem tenere.
OF THE CHURCH. 139
The same likewise we see written respecting Raab, who also
bore an image of the Church ; it is enjoined and said to her,
Thy father and thy mother and thy brethren and all the
household of thy father shalt thou gather unto thee into thine
house, and whosoever shall go out of the door of thy house,
his Hood shall be upon Ms own head (Jos. ii. 19, 20). By
which mystery, it is shown that they who would live and
escape the general destruction of the world, must be gathered
together into one only house, that is, into the Church ; ' but
that whosoever of those so gathered together shall go forth,
that is, if any one, although having obtained grace in the
Church, shall withdraw and go forth from the Church, his
blood shall be upon his own head, he must, that is, impute his
destruction to himself. Which the Apostle Paul explains,
teaching and enjoining, th#t a heretic is to be avoided, as
being perverse and a sinner, and condemned of himself (Tit.
iii. 10, 11). For that man shall have brought destruction on
himself, who, not cast out by the bishop, but a deserter of the
Church of his own accord, (is) condemned of himself through
heretical presumption. And therefore the Lord, indicating
to us that unity cometh from divine authority, sets down this
saying, land the Father are one' to which unity reducing
His Church, He again says, And there shall be one flock and
one Shepherd. But if \k& flock is one, how can he who is not
in the number of the flock, be reckoned in the flock ? Or
how can he be accounted a shepherd, who, — the true shep
herd remaining by successive ordination and presiding in the
Church of God, — succeeding to no une, and beginning from
himself, becomes an alien and profane, the enemy of the peace
of the Lord and of divine unity, dwelling not in the house of
God, that is, in the Church of God,2 in which only men of
one mind and heart dwell, according as the Holy Spirit says
in the Psalms, God that maketh men of one mind dwell in a
1 In unam domum solam, id est, in ecclesiara.
2 Manente vero pastore, et in ecclesia Dei ordinatione succedanea prae-
sidente, nemini succedens, et a seipso incipiens, alienus fit et prophanus,
. . . non habitans in domo Dei, id est, in ecclesia Dei.
140 UNITY
house (Ps. Ixvii. 7) ? In fine, even the very sacrifices of the
Lord show forth Christian unanimity, knit together by firm
and inseparable charity. For when the Lord calls bread,
which is formed from the union of many grains, His body,
He indicates our people, whom He bore, united together;
and when He calls wine, which is expressed out of many
clusters and bunches of grapes, and is incorporated into one,
His blood, He in like manner signifies our flock joined to
gether by the admixture of a united multitude. . . . Lastly,
how inseparable is the sacrament of unity, and how they are
without hope, and purchase for themselves the deepest perdi
tion through the wrath of God, who make a schism, and for
saking their bishop, set up for themselves a false bishop with
out,1 is by divine Scripture declared in the Book of Kings (3
Kings, xi. &c.)"—J?p. Ixxvi. ad Magnum, pp. 316-318.
" Heresies and schisms are his (the devil's) inventions, where
with to subvert faith, to corrupt truth, and rend unity. Those
whom he cannot detain in the blindness of the old way, he
circumvents and deceives by misleading them on their new
journey. He snatches men from out the Church itself.
This is the result as long as men have not recourse to the source
of truth, nor seek the head, nor keep the doctrine of the
heavenly Father. Which whosoever will consider and exa
mine, for him there is no need of a lengthened treatise and
much argument. Proof is ready for belief in a short state
ment of the truth. The Lord says unto Peter : / say unto
thee, saith He, that thou art Peter, and upon this rock 1 will
luiU my Church, and the gates of hell shall not vanquish it
(vincent) ; and to thee I will give the keys of the kingdom of
heaven, and ivhatsoever thou shalt Und, &c. (St. Matt. xvi. 18,
19). And again, to the same, after His resurrection, He says,
Feed my sheep. Upon that one (man) He builds His Church,'
and to him He assigns His sheep to be fed.a And although
1 Perditionem sibi maximam de indignatione Dei aequirent, qui schisma
facmnt, et relicto episcopo alium sibi foris pseudoepiscopum constituunt.
2 Super ilium unum aedificat ecclesiara suam, et illi pascendas mandat
oves suas.
OF THE CHURCH.
to all the Apostles, after His resurrection, He gives an equal
power, and says, As the Father sent me, I also send you : re
ceive ye the Holy Ghost : whosesoever sins ye shall remit, they
shall le remitted unto him • whosesoever ye shall retain, they
shall be retained (St. John, xx. 21) ; yet, in order to manifest
unity, He lias, by His own authority, so placed the origin of
that same unity, as that it begins from one.1 Certainly the other
Apostles also were what Peter was, endowed with an equal fel
lowship both of honor and power, but the commencement pro
ceeds from unity, and the primacy is given to Peter, that the
Church of Christ may be set forth as one, and the see (chair)
as one. And they are all shepherds, yet the flock is shown to
be one, such as may be fed by all the Apostles with unanimous
agreement, that the Church of Christ may be set forth as one.
Which one Church, in the Canticle of Canticles, the Holy
Spirit designates, in the person of Christ, and says, My dove,
my spotless one, is hut one ; she is the only one of her mother,
elect of her that lare her (Cant. vi. 9). He who holds not this
unity of the Church, does he think that he holds the faith ?
He who strives against and resists the Church,— he who aban
dons the chair of Peter, upon whom the Church was founded, _
does he feel confident that he is in the Church ? a Seeing that
the blessed Apostle Paul also teaches this same thing, and
shows the sacrament of unity in these words, One body and one
spirit, one hope of your calling, one Lord, one faith, one bap
tism, one God (Ephes. iv. 4), this unity should we hold and
vindicate firmly, especially we bishops, who preside in the
Church in order that we may approve the episcopate itself one
and undivided. Let no one deceive the brotherhood by false
hood, no one corrupt the truth of faith by faithless prevarica
tion. The episcopate is one, a complete part of which is held
by each bishop.3 The Church too is one. though extended far
1 Ut unitatem manifestaret, unitatis ejusdem originem ab uno jncipien-
tem sua auctoritate disposuit.
2 For original, &c., see under " Primacy of St. Peter."
3 Episcopatus unus est, cujus a singulis in solidum pars tenetur : " It is a
whole, in which each enjoys full possession." — Ox. Tr. p. 134.
142 tJNITY
and wide, and is further multiplied by the increase of her
fruitf ulness. As the sun has rays many, yet one light ; and the
tree boughs many, yet its strength is one, resting on the firmly
clinging root ; and as, when many streams flow down from
one fountain-head, though a multiplicity of waters may seem
to be diffused from the bountifulness of the overflowing abun
dance, yet is unity preserved in the common source. Part a
ray of the sun from its orb, this division of light the unity
allows not : break a branch from the tree, once broken it can
bud no more : cut the stream from its source, the remnant dries
up. Thus the Church, flooded with the light of the Lord,
puts forth her rays through the whole world ; yet the light is
one, which is spread over every place, while its unity of body
is preserved. In the luxuriance of her plenty, she stretches
her branches over the universal earth, and spreads out far and
wide her bountiful and onward streams. Yet is there one
head and one source, and one mother abundant in the results
of her fruitfulness.1 It is of her that we are born ; with her
milk are we nourished ; her breath is our life. The spouse of
Christ cannot become adulterate, she is undeflled and chaste.
She owns but one home ; with spotless purity she guards the
sanctity of one chamber. She keeps us for God ; ' she appoints
unto a kingdom the sons that she has borne. Whosoever,
having separated from the Church, is joined to an adulteress, he
is cut off from the promises of the Church. Neither shall he
come unto the rewards of Christ who leaves the Church of
Christ. lie is an alien, he is profane, he is an enemy. He
can no longer have God for a Father, who has not the Church
for a mother. If any one was able to escape who was without
the ark of Noah, then can he escape who is out of doors
beyond the Church.3 The Lord warns and says, He that is
not with me is against me, and he that gathereth not with me,
1 Unum tamen caput est, et origo una, et una mater fecunditatis succes-
sibus copiosa.
2 Haec nos Deo servat.
3 Si potuit evadere quisquam qui extra arcam Noe fuit, et qui extra eccle-
siam foris fuerit, evadit.
OF THE CHURCH. 143
scattereth. He who breaks the peace and concord of Christ's
Church, does so against Christ. He who gathers elsewhere
than in the Church, scatters the Church of Christ. The Lord
says, / and the Father are one ; and again, of Father, and
Son, and Holy Ghost, it is written, And these three are one.
And does any one believe that this unity, thus proceeding from
the divine immutability,1 and cohering in heavenly sacraments,
can be rent asunder in the Church, and be split by the divorce
of antagonist wills ? He who holds not this unity, holds not
the law of God, holds not the faith of Father and Son, 'lolds
not life and salvation.2 [Having shown that, by the seamless
garment of Christ, was represented the unity of the Church,
he says :] Because Christ's people cannot be rent, His tunic,
woven and conjoined throughout, was not divided by those
to whom it fell. Individual, conjoined, co-entwined, it shows
the coherent concord of our people who have put on Christ.
In the sacrament and sign of His garment, He has declared
the unity of the Church. Who then is the criminal and the
traitor, who so inflamed with the madness of discord, as to
think aught can rend, or to venture on rending, God's unity,
the garment of the Lord, the Church of Christ? He himself
warns us and teaches in His Gospel, saying, And there shall he
one flock and one shepherd. And does any one think that
there can in one place be either many shepherds, or many
flocks ? So, too, the Apostle Paul, suggesting the same unity,
entreats and exhorts, saying, I beseech you, brethren, by the
name of our Lord Jesus Christ, that you all speak the very
same thing, and there be not schisms amongst you. But be
you settled in the same mind, and in the same judgment (1
Cor. i. 10). Thinkest thou that any can live and stand that
withdraws from the Church, and forms for himself other rest
ing-places and other homes ? 3 [He then gives, in illustration
1 Hanc unitatem de divina firmitate venientem.
2 Hanc unitatem qui non tenet, Dei legem non tenet, non tenet Patris et
Filii fidem, vitam et salutem non tenet.
3 Stare tu et vivere putas posse de ecclesia recedentem, sedes sibi alias, et
diversa domicilia condentem ?
144 UNITY
of unity, the Passover, and thus makes the application ;] The
flesh of Christ and the holy of the Lord cannot be sent out of
doors, and there is no other dwelling-place for believers besides
the one Church.1 This home, this hostelry of unanimity, the
Holy Spirit designates and proclaims in the Psalms, saying,
God, who makes men of one mind dwell in a house (Ps. Ixvii.
7). In the house of God, in the Church of Christ, men dwell
together of one mind, in concord and simplicity persevering.2
. . . Neither let certain persons deceive themselves by a vain
interpretation, in that the Lord has said, Wtteresoever two
or three are gathered together in my name, 1 am with them.
Corrupters of the Gospel, and false interpreters, they lay down
what follows, and omit what goes before ; giving heed to part,
while part they deceitfully suppress. ...If, saith He, two of
you shall agree together on earth. lie places agreement first.
. Yet how can he be at agreement with other who is at dis-
o
agreement with the body of the Church itself, and with the
universal brotherhood ? How can two or three be gathered
together in Christ' s name, who are manifestly separated from
Christ and from His Gospel ? For we did not go out from
them, but they went out from us. And as heresies and schisms
have a later birth, when men set up different conventicles for
themselves, they have left the (fountain) head and origin of
truth.3 . . . When therefore He sets it forth in His precepts,
and says, Where two or three are gathered together in my
name, 1 am with them, He who instituted and made the
Church, does not divide men from the Church, but rebuking
the faithless with their discord, and by His voice commending
peace to the faithful, He shows that He is rather with two or
three who pray with one mind, than with many persons who
are in dissent, and that more can be obtained by the concor
dant prayer of a few, than from the discordant prayer of
1 Nee alia ulla credentibus, prater imam ecclesiam, domus est.
2 For further extracts, nearly in continuation of the above, see "Jn-
def edibility."
3 Dum conventicula sibi diversa coustituunt, veritatis caput atque ori-
ginera reliquerunt.
OF THE CHURCH. 145
many. . . . What peace then can they promise themselves,
who are foes to the brethren ? what sacrifices do they believe
they celebrate, who are rivals of the priests? Or do they
think that Christ is with them when gathered together, though
gathered out of Christ's Church ? Such men, even if killed for
the confession of His name, not even by blood is this stain washed
out.1 Inexpiable and heavy is the guilt of discord, nor cleansed
away is it by any suffering. He cannot be a martyr, who is not
in the Church.3 He cannot attain to the kingdom, who leaves
her to whom the kingdom shall be given. . . . They cannot
dwell with God, who have refused to be of one mind in God's
Church. Though they be given over to be burnt in fire and
flame, or lay down their lives by being a prey to wild beasts,
theirs will not be the crown of faith, but the penalty of faith
lessness ; not the glorious issue of conscientious courage, but
the death of despair. Such a man may be killed, crowned
he cannot be.3 . . . The Lord teaches and warns us that we
must withdraw from such men: They are blind, says He,
leaders of the blind. But when the Wind leads the blind,
both fall into the pit. That man is to be avoided and fled
from, who is separated from the Church. Such an one is
perverted and sinneth, and is condemned of himself. Thinks
he that he is with Christ, who does counter to the priests of
Christ, and separates himself from the fellowship of His clergy
and people ? 4 That man bears arms against the Church ; he
withstands God's appointment : an enemy to the altar, a re
bel against the sacrifice of Christ ; for faithfulness, faithless ;
for religion, sacrilegious ; a servant without obedience, a son
without piety, a brother without love; setting bishops at
naught, and abandoning the priests of God, he dares to build
another altar, to offer up, with unlawful accents, another
prayer, to profane with false sacrifices the truth of the do-
1 Tales etiamsi occisi . . . macula ista nee sanguine abluitur.
2 Esse martyr non potest, qui in ecclesia non est.
3 Occidi talis potest, coronari non potest.
4 Qui adversus sacerdotes Christi facit, qui se a cleri ejus et plebis
societate secernit ?
146 ' UNITY
miiiical victim ; ' without knowing that he who strives against
the ordinance of God, is punished by the divine censure, for
the boldness of his temerity. . . . This crime is worse than
that which the lapsed appear to commit ; who at least, when
placed in a state of penitence for their offence, deprecate God
with full satisfactions.2 In their case, the Church is sought
for and appealed to ; in the other, the Church is resisted :
here there may have been compulsion in guilt, there the will
is involved. The lapsed harms only himself; but one who
tries to raise heresy and schism, betrays many by leading them
along with him. Lastly, the lapsed, if lie attain unto mar
tyrdom, may receive the promises of the kingdom ; the other,
if he be killed out of the Church, cannot obtain the Church's
rewards.3 . . . Neither let any one wonder that some, even
from among the confessors, adventure thus far ... if, desert
ing that Church in which he had become a confessor, and
rending the concord of unity, he have changed his first faith
by a subsequent faithlessness, he cannot flatter himself on
the score of his confession, as though he were elected to
the reward of glory, since the desert of punishment is ren
dered greater from this cause : for the Lord chose Judas
among the Apostles, and yet Judas afterwards betrayed the
Lord. Not therefore, however, did the faith and firmness of
the Apostles fail, because the traitor Judas fell away from
their fellowship. . . . There is one God, and one Christ, and
His Church is one, and the faith one, and the people one,
joined into the solid unity of (one) body by the glue of con
cord.4 Unity cannot be sundered, nor the one body be sepa
rated by the dissolution of its structure ; b nor be torn in pieces
by the rending of its inward vitals. Whatsoever is parted from
the womb cannot live and breathe in a state of separation ; it
loses its principle of health." — De Unitate.
1 Dominicae hostiae (the Lord's sacrifice) veritatem per falsa sacrificia
prophanare.
2 Deum plenis satisfactionibus deprecantur. 3 Ecelesia? praemia.
4 Plebs ima in solidam corporis unitatem concordiae glutino copulata.
6 Scindi unitas non potest, nee corpus unum discidio compaginis separari.
OF THE CHURCH. 147
ANONYMOUS, L. C.1— " The will of schismatics is not in the
law ; which law points out to us the Church as one and indi
vidual, in that ark, to wit, which by the providence of God was
built under Noah before the deluge ; in which ark, we find en
closed—that I may give you, JSTovatian, an answer at once— not
only the clean, but also the unclean animals. That ark alone,
with those in it, was free (from the deluge). . . . Whom will
Christ the Lord above all others deny, but all you heretics and
schismatics, and aliens to His name ? For you who were once
Christians, but now Novatians, and no longer Christians, have
changed, by the name whereby you are called, your first faith
by subsequent faithlessness."— Anonymi Tract, ad Novat. de
Lapsis ; Gattand. t. in. pp. 371, 373.
ST. DIONYSIUS OF ALEXANDRIA, G. C.2— « If, as thou sayest,
(Novatian), thou hast come to this pass against thy will, thou
wilt prove this if thou returnest of thine own will. For' it be
hooved thee to suffer anything whatever, in order not to divide
the Church of God ; and martyrdom suffered on account of
not sacrificing to idols were not more glorious than martyr
dom endured in order not to cause a schism ; yea, in my opin
ion, the latter is more glorious ; for in one case martyrdom is
endured for the sake of one's own soul, but, in the other, for
the sake of the universal Church. But if thou, even now,
persuade or compel thy brethren to return to unity, thy good
deed will be greater than thy fault ; and this will not be set
against thee, and that praised. But if thou canst not gain
over the obstinate, save thine own soul."— Ep. ad Novati
pp. 122, 130.
' Know, brother, that all the eastern churches, and those be
yond, which were previously in schism, are now united ; and
1 The year 255 is the date assigned to this treatise by Gallandius, whom
see for further particulars concerning it, t. iii. Prcef. pp. xxxiv., xxxv It is
also given m the Appendix to the Bened. Edition of St. Cyprian.
2 Catechist of the church of Alexandria, in which see he succeeded Hera-
clas m the year 247. Of his numerous works but a few fragments remain
The best edition is that published at Rome in 1796: it is the one here fol-
lowed.
148 UNITY
that all those who are set over (the churches) are everywhere
of one mind, rejoicing beyond measure at the peace which,
beyond all expectation, has taken place. [He then names sev
eral bishops, and concludes :] And to speak briefly, all, giv
ing glory to God, are everywhere filled with joy at this una
nimity and love amongst the brotherhood." — Ep. ad Steph.
Papam^pp. 150, 153.
MALCIIION, G. C.1 — " Firmilian twice, on coming to Anti-
och, repudiated the novelties introduced by Paul of Samosata,
as we who were present know and testify, and as many others
are equally certified of. . . . But since Paul, having seceded
from the rule (of faith), has passed to adulterate and spurious
teachings, there is no need to judge the acts of one who is
without (the Church)/' *—Epist. ex persona Synod. Antioch.
pp. 55S, 559, Galland. t. iii.
ST. VicToRiNi-s, L. C.3— Explaining Apocalypse i. 4, he says :
" In these seven churches are the faithful of the one Catholic
Church, because, by the nature of faith and election, there is
one in seven." — Scholia in Apoc. Gcdland. t. iv. p. 53.
CENTURY IV.
LACTANTIUS, G. C. — See the extract given under the head
"Authority" pp. 43-il.
ST. ALEXANDER OF ALEXANDRIA, G. C.— " As the body of
the Church is one, and as it is a precept of the divine writ
ings to keep the bond of unanimity and of peace, it is in ac
cordance with this that we should write and make known to
each other what has been done by each ; in order that whether
one member suffer, or rejoice, we may mutually suffer or re-
1 A priest of the church of Antioch, of whose writings nothing remains
but a letter describing the evil conduct of Paul of Samosata. It is in Oal-
landius, t. iii.
9 Ovdkv del TOV £%& OVTO*, rd$ 7rpd&i$ npivf.iv.
3 Victorinus, an Hungarian, bishop and martyr, named both by St.
Jerome, Prm. Comm. in Matt., and by St. Optatus, De Schism. Donat. I. i.
c 9. Of his numerous writings, all, except two brief treatises, have perished.
The edition followed is Galland. t. iv.
OF THE CHURCH. 149
joice with each other." — De Arian. Hceres. n. i. t. iv. Gal-
la?^, p. 451. '
COUNCIL OF NKLEA, G. C. — Speaking of those ordained by
Meletius, the synodal epistle says, << They shall have no au
thority to designate those persons that please them, or to pro
pose their names, or to do anything at all apart from the opi
nion of those bishops of the Catholic and Apostolic Church who
are living under Alexander ; but the authority both to de
signate and nominate those worthy of the clerical office, and
in fine, to do all things agreeably to the law and custom of
tne Church, shall be theirs who by the grace of God, and your
prayers, have been found in no schism, but who are spotless
in the Catholic and Apostolic Church." — Epist. Synod, pp.
249, 251, t. ii. Labi.
EUSEBIUS, G. C. — Speaking of the martyrs of Lyons, he says :
" Having ever loved peace, and ever recommended peace, they
went to God with peace ; leaving behind them, not grief to the
mother, not faction and war to the brethren, but joy and
peace, and oneness of mind and love." — II. E. I. v. c. 2.
" The twelve Apostles are one ; and the seventy, and the
five hundred, one ; and think not that I am reducing what is
divine to the level of what is human : I am but using com
parisons which will meet with indulgence amongst brethren,
and let God remain as He is. Yet, should we say, even as the
1 In the speech of Constantino to the Fathers assembled at the Council
of Nicaea, we read : " This was the end of all my prayers, to be blessed
with this your reunion; and having obtained this sight, I acknowledge my
thankfulness to the Universal King, that in addition to all his other favors,
He has granted me to behold this, which is above every other good, — I
mean, to have you all here assembled, and to see the unanimous uniformity
of sentiment of all, . . . since the intestine divisions of the Church are
accounted by me more grievous and dangerous than any war or battle."—
Euseb. H. E. I. iii. c. 12. In the same emperor's letter to the bishops who
were not present at that council we find similar language : "I resolved
that this should be my object above every other, that there should be,
amongst the blessed people of the Catholic Church, one faith and sincere
love, and uniformity of worship towards Almighty God."— Ibid. c. 17.
"The Saviour wished the Catholic Church to be one, the members of which,
although they be very much dispersed into many and different places, yet
are they animated by one spirit, that is, by the will of God."— Ibid. c. 18.
150 UNITY
entire Church, which is everywhere, is one body,1 let no one
blame me, for God lies not, who has said, / in them, and ihou
in me (St. John xvii.) " — Lib. ii. de Fide contra SabeU. Gal-
land, t. iv. p. 476.
" Do not separate from the Church. If I am mad, what is
that to thee ? If I utter things that are alien, judge me, and lose
me not. Seek not an opportunity for schisms. A sheep which
is without the Church is the wolf ' s share.' For, be thou even
a sheep of greater strength, it is more expedient for thee to be
within than without the walls of the fold. Thou are strong,
bear with my weakness : thou art infirm, accept a cure from
the common Church. One drop does not make a torrent :
even though it fall, it is absorbed by the earth — yea, even before
it reach it : but drop upon drop overturns mountains. One reed
is easily broken, but many are stronger than iron. The eye by
itself is not an eye. ... It is the blending of the members to
gether that makes a whole that is excellent. For wert thou an
eye, taken from the body, thou wert blind, or rather dead. Let
us come together in the Church under a mother's wings, in the
Church where the adornments are those of a bride, and the mem
bers are Christ's, not for the purpose of schisms or of heresies.
. . . This house is not mine nor thine. Why withdraw on my
account from the Lord's house ? And first of all, why assume
to ourselves that we are wiser than the rest ? Next, why give
the devil what he so much wishes ? If I am weak, thou that
art strong, by not withdrawing, confirm the Church. If I utter
things that are alien, why doest thou, who speakest what is
right, withdraw thyself, in order that my words may seem to
be deprived of force ? . . . Brethren, let us not make conventi
cles nor caves. For the Apostles perhaps founded these things :
I do not mean the stones of the buildings, but the matters treated
of. Thou goest forth from the Church, and abandonest thy
mother for me. But what am I, or what is Paul, or Apol-
los?"— Lib. ii. de Fide Adv. Salell.; Galland. t. iv.p. 478.
1 Quemadmodum omnis ecclesia qua? ubique est, unum corpus est.
2 Ovis quae extra ecclesiam est, pars lupi est.
OF THE CHURCH.
ST. HILAKY, L. C. — " Moses and Solomon established a taber
nacle ; and then the Apostles set up many tabernacles, and in
every part of the earth that can be penetrated to — yea, even in
the islands of the ocean did they prepare unto God many
dwelling-places. To the glory of these the Holy Spirit testi
fies : How lovely are Thy tabernacles, 0 God of hosts ; my
soul longeth and fainteth for the courts of the Lord (Ps.
Ixxxiii. 23). Not therefore one tabernacle, whether that of
leaves by Moses, or that desired by David, or that adorned by
Solomon with every human labor, does the prophet seek after,
but many— yea, countless tabernacles ; because, though in the
universe there be but one Church, yet has every city its own
church ; and though there be many churches, there is one
Church in them all, because there is one in many.1 For those,
therefore, who are ascending to heavenly things, it is the first
and greatest step to dwell in this tabernacle, and there, day and
night, to pass the whole period of this life, aloof from the
cares of the world, and relinquishing the affairs of it ; like unto
many saints who have never left the tabernacle, as is written
of Josue, who whilst a youth went not forth from the taber
nacle, and Anna the prophetess departed not from the temple,
~by fasting and prayers serving night and day (St. Luke ii. 3).
After this there will be rest in the mountain of the Lord ; for
they that go forth from the tabernacle journey thitherward,
and there is no road thither except through this dwelling." 2—
Tract, in Ps. xiv. n. 3, 4, t. i. pp. 70, 71. See also ibid.
Tract, in Ps. Ixvii. n. 16, pp. 224, 225. Also, ibid. Tract,
in Ps. cxviii. (Littera xiv. Nun.} n. 4, p. 362. Having
quoted 1 Trni. i. 20, he says : " For they who are cast forth
from the body of the Church, which is the body of Christ, are
delivered over to be ruled by the devil, as strangers and aliens
1 Etsi in orbe ecclesia una sit, tamen unaquaeque urbs ecclesiam suam
obtinet, et una in omnibus est, cum tamen plures sint, quia una habetur in
pluribus.
2 Non nisi per hanc habitationem iter ullum est. In the Proleg. to this
piece, the Bened. Ed. express some doubt of its authenticity, though they
are, upon the whole, of opinion that it is St. Hilary's.
152 UNITY
from the body of God.'' — Tract, in Ps. cxviii. (Littera xvi.),
n. 5, t. i. p. 379.
" But since the body of the Church is one, not a body made
up by a kind of confused mixture of bodies, nor by each of
them being gathered together into an undistinguishable heap
and shapeless mass, but through unity of faith, through the
brotherhood of charity, through the concord of deeds and wills,
through the gift of that sacrament which is one in all (of us),
are we all one body, to which Paul exhorts us, saying, I beseech,
you, 'brethren, that ye 'be all of one mind, exercising the same
charity. And when it shall be according to what is written,
And tlie multitude of believers had but one heart and one
soul (Acts iv. 32), then shall we be the city of God, then the
holy Jerusalem, because Jerusalem is built as a city, whose
participation is of the self-same thing (Ps. cxxi. 3). But
dissenters from the assembly of the saints, and they who, urged
on by their sins, separate themselves from the body of the
Church, have no participation in this holy house, because the
participation of this city i# of the self -same thing. For
they who are of one mind from the fellowship of a perfect
city, cannot have participation in what is different, but in what
is the same. Wherefore all who are one (body), will be in
that (city), as the psalm testifies, for it says, For thither did
the tribes, the tribes go up — not one tribe, but many/' — lbi<i.
Tract, in Ps. cxxi. n. 5, p. 43-i. See also a passage to the
same effect, Tract, in Ps. cxxxi. n. 14, pp. 508, 509 ; and in
Ps. Ixxxii. n. 2, 3, pp. 518, 519.
" Great is the power of truth, which, though it is capable
of being understood by its own merits, yet does it shine forth
by the very opposition raised against it ; so that, whilst remain
ing in its nature immovable, when attacked it daily adds to
the firmness of its nature. For this is the peculiarity of the
Church, that when it is wounded it then conquers ; when ac
cused it is then understood ; when abandoned it then gains.
She could wish indeed all men to abide with her, and in her,
and (wishes) not to cast off some, or to drop others, from her
OF THE CHURCH. 153
most tranquil bosom, when they become unworthy of the
dwelling-place of so excellent a mother ; but, whether heretics
leave her, or are cast from her, as much as she loses in the
way of opportunity of bestowing salvation from her bounty,
so much does she gain in the way of faith that blessedness is
to be sought from her. For the means of knowing this are
at hand from the very devices of the heretics. For whereas
the Church, instituted by the Lord, and settled by the Apos
tles, is one for all men,1 from which the frantic error of divers
impieties has severed itself ; and it is undeniable that differ
ence of faith has arisen from the evil of a bad comprehension
(incorrect interpretation), seeing that what is read is made to
tally rather with their sentiments, than their sentiments made
to obey what is read; yet, seeing that all these parties are
mutually opposed to each other,3 she may be known not only
by her own doctrines, but by those of her adversaries ; even so
as, while all are adverse to her, to confute the impious erro-
neousness of them all, by the fact of being alone and one. All
heretics, then, advance against the Church ; but whilst all
heretics mutually overthrow each other, their victory brings
them nothing for themselves. For their victory over each
other is the Church's triumph over all (or, out of all),3 since
heresy combats in some other heresy just so far as that which
the faith of the Church condemns in that other heresy ; for
there is nothing that is common to (all the heretics) ; and, in
the midst of all this, they assert our faith, while opposing one
another." 4 [He then proceeds to exemplify this, in a singu
larly acute manner, from the heresies of the day, from n. 5-8.]
— De Trinitate, 1. vii. n. 4, t. ii. pp. 177, 178. See also Ibid.
I. viii. n. 7, p. 218.
ST. ATHANASIUS, G. C. — Having noticed the frequent varia-
1 Una omnium sit.
2 Nee negari possit, ex vitio malae intelligent!*, fidei exstitisse dissidium,
dum quod legitur, sensui potius cooptatur, quam lectioni sensus obtemperat,
tamen dum sibi partes singulae adversantur.
3 Victoria enim eorum, ecclesias triumphus ex omnibus est.
4 Et inter ha?c fidem nostram, dum sibi adversantur, affirmant.
154 UNITY
tions made in their creeds by the Arians, he says : " This, as
the pastor has said, is the offspring of the Devil, and is the
mark of vintners rather than of teachers. For that, as the
Fathers have handed down, is truly teaching, and this the
mark of those who teach truly,1 to confess mutually the same
things, and not to have any controversy either amongst them
selves, or with their Fathers. For they who are not thus dis
posed, are rather to be called wicked than truthful teachers.
Whence the Gentiles, who confess not the same things, but
are at variance with each other, possess not the true doctrine.
But the holy and veritable heralds of truth are of one mind
with each other, and differ not amongst themselves. For,
though they lived at different periods, yet do they conspire
together for the same object, being prophets of the one God,
and evangelizing harmoniously the same word." — De Decretis
Nicoen. n. 4, t. I, p. 166.
" As for you, remaining on the foundation of the Apostles,
and holding to the traditions of the Fathers, pray that now
at length all contention and emulation may cease, and that
all the insane questions, and logomachies of the heretics may
be condemned, and that the nefarious and homicidal Arian
heresy may disappear, and the truth shine in every heart, so
that all may everywhere speak the same thing, and think the
same thing, and that, no Arian blasphemies remaining, there
may be proclaimed and confessed throughout every church
one Lord, one faith, one baptism, in Christ Jesus our Lord."
— De Synodis, n. 54, t. I, p. ii. p. 612.
" There must not be adoration out of the Church ; but in
the very court of God is it to be performed. Invent not, says
he, for me your own courts and synagogues ; the holy court
of God is one." a — In Ps. xxviii. t. \\i.p. 66, in Montfaucorf s
Nov. Collect, t. ii. p. 89.
ST. ZENO, L. C.s — " Ninive represents the Church, wherein
ydp GJ? oi rtarepf.S TtapEdoonaGiv, ovrooS didatiKaXia, nal
8ida6HaX.oov or/lT/JoJ? rovro rexjurfpiov.
5 Mia k6rlv av\.rj rj dyia SEOV.
3 St. Zeno, an African by birth, on coming to Italy was appointed bishop
OF THE CHURCH. 155
even then our people of the Gentiles dwelt, which God has
not vainly called a great city ; for it was to come to pass that
by the people of all nations believing in Christ, the whole
universe should become one people unto God." J — Z. ii. Tract.
xvii. n. 3, Gotland, t. v. p. 144.
ST. CYEIL OF JERUSALEM, G.C. — See the extract from Catech.
v. given under "Authority? pp. 51, 52.
" We would next say something concerning the Holy Ghost,
not to declare with precision His substance, for that is impos
sible ; but to state the various errors of some concerning Him,
lest we may at any time from ignorance fall into them ; and
to cut off the ways of error, that we may journey on the one
royal road." 2 — Catech. xvi. n. 5, p. 245.
ST. OPTATUS OF MILEVIS, L. C.3 — " One faith, most illus
trious brethren, commends all of us who are Christians to
Almighty God. . . . Before the Son of God ascended into
heaven, whence He had descended, He left behind Him,
through the Apostles, to all Christians, triumphant peace,—
a peace which, for fear lest He might seem to have left it to
the Apostles only, therefore does He say : What I say to one
of you, I say to all" (Mark xiii. 27).
2. " Had this peace continued whole and inviolate as it was
given, and not been disturbed by the authors of schism, there
would not now be any dissension between us and our brethren.
. . . Neither should we be lamenting the overthrown, or
slaughtered souls of the innocent." . . .
6. " You, Parmenianus, have said that the Church is one,
of Verona, in the year 362. He died about the year 383. His works were
collected after his death, at the beginning of the fifth, or at the close of the
fourth century. The brothers Ballerini gave an excellent edition, in 1739,
Veronae. Gallandius has reprinted it in his fifth volume.
1 Totus orbis Deo una civitas redderetur.
2 Miar 686v flaGikiKijv odevdoojuev.
3 He was bishop of Milevis, a city of Numidia. He seems, from St.
Augustine, I. ii. De Doct. Christ, c. 40, to have been a convert from pagan
ism. His death seems to have taken place about the year 384. His work,
which is against a Donatist bishop, Parmenianus of Carthage, is as power
ful and full on the unity of the Church as the treatise of St. Cyprian. The
edition used is the reprint of Du Pin's Ed. by Gallandius, t. v.
156 UNITY
to the exclusion of heretics ; ' but you have not chosen to
acknowledge where that Church is." .
7. "It is for me to state, which, or where, is that one
Church ; which is the Church, since besides that one, there
is none other." a . . .
10. " You have said that with heretics the marks3 of the
Church cannot be ; and you say truly ; for we know that the
churches of every one of the heretics are prostituted ; are
without any lawful sacraments ; and without the rights of an
honorable marriage ; churches which Christ repudiates as un
necessary, He being the spouse of one Church ; as in the Can
ticles Himself testifies ; who, in that He praises one, condemns
all others ; because, besides the one, which is the true Ca
tholic (Church), others are reckoned as being amongst here
tics, though they exist not,4 agreeably to that which He points
out, as has been said, in the Canticle of Canticles, that one is
His dove; and that same one His chosen spouse; the same, a
garden enclosed, and a fountain sealed up ; as none of the
heretics either has the keys which Peter alone received ; or
the ring with which the fountain is said to be sealed up ;
nor is there any of them to whom that garden belongs,
wherein God plants His shoots. Concerning which here
tics, though this belongs not to the matter before me, what
you have erewhile said was abundantly enough. But, I won
der what you were at, to join yourselves also to them, you
who are manifestly schismatics, and yet to deny the marks
(gifts) of the Church, both to heretics and to yourselves who
are schismatics. For you have, amongst other things, said,
that schismatics are like branches cut off from the vine ; that,
doomed to punishment, they are reserved, like dry wood, for
the fire of hell. But I perceive that you are ignorant that a
schism was made by your leaders, at Carthage. Seek into the
1 Exclusis haereticis, unam dixisti esse ecclesiam.
2 Qua? vel ubi sit una ecclesia, qua? est, quia prater unam altera non est.
3 Dotes : gifts, privileges.
4 Quia prater unam qua? est vera Catholica, cetera? apud ha?reticos putan-
tur esse, sed non sunt.
OF THE CHURCH. 157
origin of these things, and you will find that you have pro
nounced this sentence against yourselves, when you united
heretics with schismatics. For it was not Caecilianus that
went out from your ancestor Majorinus, but Majorinus from
Csecilianus ; neither did Csecilianus withdraw from the chair
of Peter, or of Cyprian, but Majorinus did, whose chair you
occupy, which chair, antecedently to Majorinus himself, had
no original. And as it is most plainly certain that these
things were thus transacted, it evidently appears that you are
the heirs of traitors1 and schismatics." . . .
15. " And as it has been demonstrated that your leaders
were guilty of delivering up the sacred books, the proof will
follow that the same were the authors of the schism. That
this may be made plain and manifest to all men, it will be for
me to show out of what root the branches of error have, even
unto the present hour, spread themselves out ; and out of
what fountain-head this rivulet of hurtful water, secretly
gliding, has flowed on even unto these our days. I shall have
to narrate whence, and where, and from whom, it is undeni
able that this evil has originated ; what were the concurrent
causes, what persons influenced, who were the authors of this
evil, and who its abettors ; by whom judgment between the
parties was required of an emperor; who the judges that
presided ; where the council was held ; what the sentence
passed. The matter now to be treated is the separation (the
departure). In Africa, too, as in the other provinces, there
was but one Church, prior to its being divided by the ordina
tions of that Majorinus, in whose chair you sit as heir. We
have to see who remained in the root with the whole world ; 2
who went out ; who established another chair, which till then
had no existence ; who set up altar against altar ; who gave
1 Traditores : persons who gave up the sacred books to pagans.
2 Quis in radice cum toto orbe manserit. This permanence and continua
tion in the Church, this freedom from change, is again and again urged by
St. Optatus as an evidence of truth. Thus I. iii. n. 7: Non propter nos qui
intus habitamus, et nunquam de radice recessimus. See also I. ii. n. 9, et
passim.
158 UNITY
ordination, whilst the one already ordained was still living ;
who lies under the sentence of John the Apostle ; who said
that many antichrists would go out, because, says he, they
were not of us, for if they had been of us, they would have
remained with us. He, therefore, that would not continue as
one with the brethren, having followed heretics, he went forth
as an antichrist." . . .
21. " Acknowledge then at length that, as it is undeniable
that your predecessors were the authors of this other crime
(of schism), so you also are striving to follow in their wicked
footsteps : that what they were the first to do in the matter of
schism, that you have also done, and are yet visibly doing.
They, in their day, broke the peace ; you utterly annihilate
unity ; of your forefathers and of you it may be said with
justice, If the blitid lead the blind, they both fall Into the pit.
A frantic envy blinded the eyes of your predecessors ; a spirit
of rivalry has put out yours. That schism is the very greatest
of evils even you cannot possibly deny. And yet have you
fearlessly imitated your abandoned masters, Dathan and Abi-
ron and Core ; and would riot set before your eyes that this
evil is both forbidden by the words of God, and when com
mitted is grievously punished. {lie then narrates the punish
ment of Dathan, <£•<?., and makes this application.] And be
cause there is now no such vengeance taken, do you claim for
yourself, and for your party, impunity from guilt ? God has,
in individual cases, made examples, thereby to fix on all imita
tors their guilt ; a present punishment, to serve as a warning,
crushed the first instance of each kind of sin ; all that follow
He will reserve unto the judgment. What will you say to
this, you who, after usurping the name of the Church, both
secretly feed, and shamelessly defend, a schism ? . . .
L. ii. n. 1. " Having shown wherein heresy differs from
schism, we have next to point out which is that one Church
which Christ calls the dove and spouse. The Church then is
one1 of which the holiness is gathered from the sacraments,
1 Ecclesia una est.
OF THE CHURCH. 159
and not computed by the pride of individuals. This Church
then alone Christ calls His dove and beloved spouse. This
cannot be amongst all that are heretics and schismatics. It
remains, therefore, that it be in one place. You, Parmeni-
anus, have said that it is with your party only . . . conse
quently, for it to be with you, in a small portion of Africa,
in a corner of a small district, will it not be with us in an
other part of Africa ? Will it not be in Spain, in Gaul,
in Italy, where your party is not ? If it be your pleasure
that it be with you only, will it not be in the three districts
of Pannonia, in Dacia, Msesia, Thrace, Achaia, Macedonia,
and in the whole of Greece? [Having enumerated almost
every country of the then known world, he continues :]
Then where will be the propriety of the name Catholic,
since the Church is called Catholic from this, that it is ac
cording to reason, and is everywhere diffused ? ' For if you
thus, at your pleasure, narrow the Church into so straitened
limits, if you withdraw from it all nations, where will that be
which the Son of God merited ? Where that which the
Father freely of His bounty bestowed on Him, saying in the
second Psalm, / will give Thee the nations for Thine in
heritance, and the uttermost parts of tJie earth for Thy pos
session" — De Schism. Donat. I. 1, n. 1, 2, 7, 10, 15, 21, and
Lib. ii. n. 1.
[A little after the extracts given above, he continues :]
" Understand then at last, that you are undutiful children ;
that you are tendrils cut off from the vine ; that you are a
stream separated from its fountain-head. For a stream that is
small, and does not spring from itself, cannot be a fountain-
source ; nor a lopped branch be a tree ; since a tree flourishes
resting on its own roots ; and if a branch be cut off, it withers.
Seest thou now, Parmenianus, that, in thine arguments, thou
hast fought against thyself ? Since it has been shown . . .
1 Ubi ergo erit proprietas catholic! nominis, cum inde dicta sit Catho-
lica, quod sit rationabilis (dito rov Hard Xoyov. so others of the Fathers)
et ubique diffusa.
160 UNITY
that through the chair of Peter, which is ours, that through
it the other marks (gifts) are also with us." ' — Ib. I. ii. n. 9.3
" We see that Christ Himself preferred this unity to His
vengeance, in that He wished all His disciples to be in one,8 in
preference to inflicting punishment after being offended : de
sirous not to be denied, He warned that whoso should deny
Him, him would He deny before the Father : and though
this is written, yet, for the good of unity, blessed Peter, — for
whom, after his denial, it were enough if he obtained pardon,
—merited both to be preferred to all the Apostles, and he
alone received of the kingdom of heaven the keys to be com
municated to the others.4 ... If the love of innocence were
to be set above the advantage of peace and unity, the Apos
tles would have said that they ought not to hold communion
with Peter, who had denied their Master and their Lord, the
Son of God. They might have not communicated with
Peter; they might have quoted against him the words of
Christ, who had declared that lie would deny before the
Father, whomsoever should deny Him before men. . . . The
head of the Apostles 6 might so have governed himself as not
to incur a crime of which he would have to repent ; but his
various errors are therefore seen under one head, that it might
be shown that, for the good of unity, everything ought to be
endured for God.6 . . . There stand so many without guilt,
and a sinner receives the keys, that there might be a pattern
in the matter of unity. It was provided that a sinner should
open to the innocent, lest the innocent might shut the door
against the guilty, and that unity, which is necessary, be not."
— De Schis. Donat. I. vii. n. 3.
1 Et per cathedram Petri quae nostra est, per ipsam et caeteras dotes
apud nos esse.
2 For the continuation, see the article " Catholicity,''' and then the
" Primacy of St. Peter." Without reading these extracts consecutively,
much of the force of St. Optatus' reasoning will be lost.
3 Omnes discipulos suos voluit esse in uno. The argument seems to
require that in uno : in one, be referred to Peter.
4 Et pneferri omnibus Apostolis meruit, et claves regni coelorum com-
municandas cjeteris solus accepit.
5 Caput apostolorum, 6 Omnia debere Deo servari.
OF THE CHURCH. :161
LUCIFER OF CAGLIARI, L. C. — "If you, heretics, and in
deed men of all sects, are to be admitted as witnesses against
Christians, then ought the heathens also and the Jews ; since,
whether Jews, or heathens, or you heretics that are without
the Church, ye are without God, as once were all who were
not in holy Noah's ark. For as they, being out of the ark,
could not be saved, so neither can you : but like them will
you perish, unless, believing in the only Son of God, ye be
found remaining together with us in the holy Church." — Pro.
S. Athanas. 1. ii. n. 28. Galland. t. \\. p. 190.
ST. EPHR^EM, G. C. — He thus applies the history of Solo
mon's judgment : " The king of peace settled the dispute, not
by dividing, but by bringing together the children of each of
these mothers : so that, of Jews and Gentiles there should be
composed but one body, of which Christ is the head. Fur
ther, both mothers are said to dwell in one house, because the
Church and the synagogue inhabit the world with their tents
united. Again, the opposite wishes of these women declare
to us the opposite desires of the Church and of each of the
Beets. For all heresies delight in division ; on the other hand,
the true mother, and the alone Church of Christ, avoids dis
sensions and schisms, careful to keep the unity of the Spirit in
the bond of peace." — T. 1, P. ii. Comm. in Lib. 1 (Al. iii.)
Regn. p. 452.
" Grant, I beseech Thee, to the whole world, that most de
sirable result, peace and tranquillity. Tear up by the roots,
and extirpate schisms, and those most ruinous disputes which
are utterly opposed to the holiness of Thy Church, and to the
unity of its members, and we will celebrate the praises of
Thy clemency."— T. iii. Syr. Parcen. ¥l,p. 510.1
1 St. EphraBm argues again and again that sects that are characterized
by the names of men are thereby shown to be false and human inventions.
Out of very many passages I select the following. Addressing those who
called themselves after Apollos, he says: " He would not, whilst alive, that
his name should be assumed by any ; and now, were he permitted, after his
death, to speak, he would say anathema to all such." — T. ii. Syr. p. 486.
" The twelve Apostles cultivated the whole world, but there was not one
part of the world that took the name of its husbandman ; but when the
162 UNITY
ST. GREGORY OF NTSSA, G. C. — " How beautiful art thou,
my love, how beautiful art thou ! thine eyes are dove'1 s eyes
(C. Cant. iv. 1). The whole Church is the one body of
Christ,1 though in this one body, as the Apostle observes,
there are many members, but all the members have not the
same office, . . . and it is perfectly clear to those who hear
me, to what members of the Church the praise bestowed on
the eyes belongs. Samuel, the Seer, for so he was called, was
an eye, so was Ezechiel, . . . they, too, who were appointed to
lead the people were all of them eyes, whom the men of those
days called seers. And they who now occupy this same post
in the body of the Church, and who have been appointed
overseers (bishops), are properly called eyes, if they carefully
look unto the Sun of Justice, being in no way blinded by
works of darkness." — T. 1, Horn. vii. in C. Cantic. pp. 576,
577. See also Ibid. Horn. xiii. p. 603, C.
" Whoso has learnt that Christ is the head of the Church, let
him, before all things, bear this in mind, that the head is ever
of the same nature and substance as the body beneath it ; and
that there is a certain coherence of each of the limbs with the
whole. . . . Whence if any part be out of the body, it is ut
terly disconnected with the head." — T. iii. De Perfect. Chris,
form. p. 289.
ST. GREGORY OF NAZIANZEN, G. C. — " This discord it is that
has split the one Church into many parts ; and has banded us,
agriculturists were dead, the tares sprang up, and gave their own names to
the harvest, after changing the ivheat into cockle, to be pulled up at a fixed
time by the hands of the reapers. . . . What availed it for our Lord to
labor and teach, if wicked and impious men were to obtrude their names
and give them to sects?" — Ibid. p. 489. "The assembly of the saints
vehemently detests appellations derived from men. . . . Have (the secta
rians) not read how the Apostle blames those, of whom some said that they
were disciples of Cephas, others of Paul, and others of Apollos ? . . . Here
then give heed and apply your minds, that you may clearly understand by
which side the doctrine of the Apostles is preserved. These sons never called
the spouse by their names ; whoso, therefore, affixes, on account of his doctrine,
his name to the flock, departs widely from the discipline of the Apostles ; on.
the other hand, whoso marks that flock with the name of the Lord, we say
that with him has abided, and still continues, the truth." — Ibid. p. 493.
1 °EV (jo5>ua TOV XpiGrov r/
OF THE CHUlvCii. 163
not to side with one Paul, or Cephas, or Apollos, or with some
one that plants, or some one that waters, but has produced many
Pauls, and Apollos, and Cephases, after whom we take our
names, instead of that great and common name, Christ, and we
are said to belong to these men." '— T. 1, or. 26, p. 445. See
also T. I, or. 51, ad Cledonium,p. 745, B ; and the extract al
ready given under " Authority" pp. 55, 56.
ST. BASIL, G. C. — Adore ye the Lord in His holy court (Ps.
xxviii. 2). Adoration is necessary, but adoration which is not
out of the Church, but is offered in the very court of God. In
vent not, He says, your own courts and synagogues for me.
One is the holy court of God. The synagogue of the Jews was
formerly that court, but, after their sin against Christ, their ho use
became desolate. Hence does the Lord also say, And other sheep
I have that are not of this fold (St. John x. 16), where speaking
of those that are pre-ordained out of the Gentiles unto salvation,
He points out a court of His own, besides that of the Jews.
Wherefore out of that holy court, God is not to be worshipped,
but in that court ; lest he that is out of it, or is drawn out of it
by those that are without, cease to be in the Lord's court."—
T. I, par. 1, Hom.in Ps. xxviii. pp. 165, 166. See also Ibid.
Horn, in Ps. xliv. n. 9, p. 238, A.3
" Since the only-begotten Son of God, and Lord and God
sas:
2 Explaining in the same volume (p. 262) the 48th Psalm, ver. 12. he
s: "If thou behold one of those who are puffed up with knowledge
falsely so called; and who give in their adhesion to wicked doctrines; and
who, in lieu of the name of Christians, designate themselves after one of
the leaders of heresy, such as Marcion, or Valentinus, or one of those Jhafc
now rise to the surface; know that these also have called their lands by their
names (Ps. xlviii. 12), by uniting themselves to men corrupt and utterly
earthly." St. Gregory of Nyssa uses similar language: "Just will it be
in you to oppose all that power which you have from the grace of God, and
from your Church, to the knowledge falsely so called of men, who are ever
discovering something fresh against the truth; men through whom that
harmony which is according to God is broken, whilst the great and vene
rable name of Christians is suppressed, and the Church is portioned out ac
cording to human appellations; and what is most dreadful of all, men take
a pleasure in being designated after those who have led them into error."—
T. iii. Contr. Apollinar. p. 261.
164 UNITY
Jesus Christ, by whom all things were made, cries aloud, 7
came down from heaven not to do my own will, but the will of
Him that sent me, even the Father (St. John vi. 38), and, of
myself I do nothing (Ib. viii. 28), and, I have received a com
mandment what I should say, and what I should speak (Ib.
xii. 49) ; and as the Holy Ghost, who distributes gifts great
and wonderful, who worketh all in all, speaketh nothing of
Himself, but whatsoever He shall hear from the Lord that He
speaks ; how can it fail but be much more necessary for the
whole Church of God, careful to keep the unity of the Spirit
in the bond of peace, to fulfil what is said in the Acts, And
tJie multitude of believers had but one heart and one soul (iv.
32) ; no one, that is, setting up his own will, but all in com
mon seeking, in one Holy Ghost, the will of that one Lord
Jesus Christ, who says, / came down from heaven, not to do
my own will, &c. (John vi. 38) ; and who says to the Father,
not for them only do I pray, but for them also who through
their word believe in me, that they all may be one (Ib. xvii. 20).
I am thus clearly, and past all debate, fully convinced by these,
and many other (testimonies) which I pass over in silence, that
concord, agreeably to the will of Christ in the Holy Ghost,
throughout the whole Church of God together, is necessary.'1
-Procem-. de Judico. Dei, t. Up. 1, n. 4,jp. 302. See also T.
\\\.p. 1, de S. Sane. c. xxvi. § 61,^. 71, A.
" Since all who have hoped in Christ are one people,1 and
they who are Christ's are now one people, though the people
be named after different places, your country rejoices and is
gladdened at the dispensation of the Lord, and accounts not
itself to have lost one man (by Amphilochius being chosen
bishop), but by one man to have entered into possession of all
the churches."— Ib. Ep. clxi. ad Amphil. p. 364.
" It is more just that we be judged, in what regards ourselves,
not by one or two who walk not according to truth, but by the
multitude of bishops, who, by the favor of Christ, are united
with us. Let the question be put to those of Pisidia, Lycao-
1 Eh
OF THE CHURCH. 165
ma, of the Isauris, of both Phrygias, of tliat part of Armenia
that borders on your country, of Macedonia, of Achaia, of Illy-
ricum, of Gaul, Spain, the whole of Italy, Sicily, Africa, the
sound districts of Egypt, and what is left of Syria ; they all
both send letters to me, and receive mine : from which letters,
whether sent by them or received from us, you may learn that
we are all unanimous, and think the same thing.1 So that it
will not escape your accuracy, that whoso flies from commu
nion with us, severs himself from the whole Church. ... It
were better that we should be cast aside, and the churches be
of one mind with each other,2 than that, through our puerile
narrowness of mind, so great an evil should be brought upon
the people of God."— T. \\i.p. %,Ep. cciv. ad Neoccesarienses,
n. 1,pp. 444, 445.
" We are indeed little and lowly, but, by God's grace, we are
always the same, and are not moulded by the changes of things.
For our faith is not different in Seleucia, different in Constan
tinople, and different at Zelis, at Lampsacus different, and
another at Eome, but always one and the same.3 For as we
received of the Lord, so are we baptized ; as we were baptized,
so do we believe ; as we believe, so is our doxology." — Ib. Ep.
251, n. 4, Evcesenis, p. 562.
ST. PACTAN, L. C. — " If it be not a carnal motive, my lord,
but, as I think, a spiritual call, that has led you to inquire from
us the credibility of Catholic truth, it was your first duty (as
you hold not to the source and fountain of the parent (princi
pal) Church, but have sprung, as far as I can see, at some time
or other, from a mere rivulet) to state what your opinions are,
or in what you differ from us, and thus discover what was the
cause that especially separated you from the unity of our
\>ody."—GaUand. t. vii. Epist. i. n. I, p. 257.
" Grant that Novatian suffered somewhat, yet he was not put
to death ; and had he been put to death, he would not there-
1 'Orz tivufyvxoi TtdrreS eti/niv, TO EV <pporovre<S.
2 Td$ ds kKKkrj6ia<-> 6/j.ovosl
3 *AXXd nia nod 77 avrrj del.
166 UNITY
fore have been crowned. "Why ? Because he was out of the
peace of the Church, out of concord, out of that mother of
whom he ought to be a part, who is a martyr.1 Hearken to
the Apostle : And if 1 should have all faith, so that I could
remove mountains, and have not charity, 1 am nothing"-
Ibid. Ep. ii. n. 7, p. 261. See also the extract given under
"Authority" p. 58, et seqq.
ST. AMBROSE, L. C. — " The sea saw and fled, &c. The water,
at the Lord's command, knew both to gather together, to fear
and to fly. Let us be likened unto this water, and we shall
know the one congregation of the Lord, the one Church.*
Time was that the water here was gathered out of every valley,
marsh, and lake. The valley is heresy, is Gentilism, because
God is the God of the hills, not of the valleys. In fine, in
the Church there is exultation ; in heresy and Gentilism, weep
ing and mourning. Whence he says, lie hath set it in the vale
of tears. Out of every valley therefore is the Catholic people
gathered. And now the congregations are not many ; but
there is one congregation, one Church." s — Hexcemer. lib. 3, c.
i. n. 2, 3, p. 34.
" He (Christ) also declares that they who divide the Lord's
Church are moved by a devilish spirit ; that thus He might
at once comprise the heretics and schismatics of all times, to
whom to deny forgiveness ; for as much as every (other) sin
has for its object individuals, whilst this is against all men.
For they alone who tear in pieces the members of the Church,
for which the Lord Jesus suffered and the Holy Ghost has
been given unto us, seek to render void the grace of Christ."
-T. ii. I. ii. de Penitent, c. iv. n. Z±,pp. 421, 422.
" Learn from this that all heretics and schismatics are sepa
rated from the kingdom of God, and from the Church ; and
it is therefore manifest that all assemblies of schismatics and
1 Extra ecclesiae pacem, extra concordiam, extra earn matrem cujus
portio debet esse qui martyr est.
a Unam congregationem Domini, unam ecclesiam.
3 Jam non multae congregationes sunt, sed una est congregatio, una
ecclesia.
OF THE CHURCH. 167
heretics are not of God, but of the unclean spirit." — T. i.
Expos. Ev. St. Lucce, n. 95,^. 1432. See the account, taken
from his Serm. de Obit. Pratr. Satyti, of his brother's re
fusing to receive the holy communion, until he had ascer
tained whether the bishop was orthodox, given under " R. C.
Church."
ST. EPIPHANIUS, G. C. — Having, at p. 302, adv. Ilceres.,
stated that Marcion was, on account of his crimes, excom
municated by his own father, he gives the following as hav
ing taken place at Rome, where Marcion applied to be received
into communion : " Why will you not receive me ? And
then they told him that they could not do it without the con
currence of his venerable father, for one is the faith, and one
our unanimity, neither can we act in opposition to our excel
lent fellow-minister, thy father. But he, being moved with
envy, and excited to great rage and pride, brought about a
schism ; and secretly adding heresy, he declared, < I will
divide your Church, and cast a schism into it that shall
endure for ever ; ' and in truth he did originate a no slight
schism, not rending the Church, but himself, and those that
sided with him."— T7. i. adv. Hceres. 42, p. 303. See also the
extract .under "Apostolidty" from Ilceres. 42, pp. 366, 367.
And for a similar passage, see Ibid. litres. 70, p. 827.
Having named five great trunks, or sources of heresy, he says,
" Hence the separated heresies have, as branches, been torn
off ; called indeed after Christ's name, yet not His, but are,
some of them, at a very great distance from Him ; whilst
others, on account of some very slight matter, are disinherited,
and have made themselves and their children aliens unto Him ;
they are not within the boundaries, but have established them
selves without, and have nothing of Christ but the name.
There but remains for us to show forth the truth, and the
oneness of that dove which is praised by the bridegroom." —
Adv. Hceres. 80, pp. 1076, 1077.
" The Church is begotten from one faith, and brought forth
by means of the Holy Ghost, the only child of her that is but
168 UNITY
one, the only child of her mother.1 And as many as have
come after her, or have been before her, are called concu
bines ; which though they may not have become utterly
aliens from the covenant and inheritance, yet have they no
dowry from the Word, and no indwelling of the Holy Ghost.
[Having enumerated the heresies, he adds :] There remains
the one, to wit, the holy Catholic Church, called also, with
just cause, from the first, Christianity ; and by Adam, and
before Adam, before even all ages with Christ, by the will
of the Father, Son, and Holy Ghost, believed in, and at His
advent in the world clearly revealed, and by us now, after all
these heresies, yea concubines, again celebrated, as the order
of our discourse requires." — Ibid. pp. 1083, 1084.
" You that have gone through this whole work of mine, or
part of it, pray for me that God may vouchsafe unto me a
portion in that holy and one Catholic and Apostolic Church,
the true, the life-giving, and the saving." — Adv. Ilceres. (Exp.
Fid.\p. 1102.
COUNCIL OF CONSTANTINOPLE, G.C. — This second oecumenical
council added to the creed of Nicaea the articles relative to
the Church : " We believe ... in (into) one holy, Catholic,
and Apostolic Church." And in the synodal epistle addressed
to the Western Church, which received the enlarged creed,
they say : " The word of faith being thus uttered as witli one
mouth, and Christian love being confirmed in us, let us cease
from saying that which was condemned by the Apostles, 1
am of Paul, and lam of Apollos, and 1 of Cephas, but all
seen to be of Christ, who in us is not divided, we shall, God
vouchsafing it, preserve the body of the Church undivided,
and we shall stand with confidence at the tribunal of the Lord."
— Ep. Synod. Damaso et Aliis, p. 966, t. ii. Lalle.
ST. SIRICIUS, POPE, L. C.a— u It has been arranged by apos-
ktirlv drto /u'aS ittireaoS yeyev^i^Evij . . . /uia
nal nia. Ty y ty EV vr^xvia.
9 He succeeded Damasus in the year 384, and died in 398. The edition
used is that given by Gallandius, t. vii., after Constant.
OF THE CHURCH. 169
tolic discipline, that one ought to be the confession (of faith)
of the Catholic bishops. Wherefore, if the faith be one, one
also ought the tradition to continue. If one the tradition,
one ought to be the discipline observed throughout all the
churches. The churches are indeed founded in different
countries, but, by the oneness of the Catholic faith, through
out the whole world has (the Church) been called one. For
thus also do we read : One is my dove, my perfect one is but
one, she is the only one of her mother" — Gotland, t. vii. Ep.
viii. sen Canon. Synod. Rom. ad Episcopos. Gall.n. 9,_p. 547.
" The Apostle says of the Church : We being many, are
one bread (1 Cor. x.) ; because, as one bread is formed out of
many grains, so one church is congregated out of many na
tions." ' — Gall. t. vii. Incert. Auct. Brev. Fidei,p. 596.
ST. JEROME, L. C. — " Great the labor, but great the reward,
to be what the martyrs, to be what the Apostles are, to be
what Christ is. All which, indeed, is then of benefit, when
done in the Church ; when we celebrate the Passover in one
house ; 2 if we go into the ark with Noah. ... As to virgins,
such as are amongst divers heresies, and such as there are said
to be in the party of the most impure Manichaeus, they are to
be accounted harlots, not virgins." — T. i. Ep. xxii. ad Eusto-
chium, n. 38, col. 121.
" She, — that with a firm root is planted upon the rock
Christ, — the Catholic Church, the one dove, she stands, the
perfect one, and nighest to Him on His right hand ; for she
has nothing sinister in her ; she stands in gilded robes, pass
ing from the words to the meaning of the Scripture ; and
she is filled with every virtue, or, as we have translated it,
with a diadem of gold. For she is a queen, and reigns
together with the king ; whose daughters we may understand
to be the souls of believers in general, and of the choirs of
1 The author of this treatise is not known. It is given by Qallandius,
t. vii.
2 Quse quidern uni versa tune prosunt, quum in ecclesia fiunt; quum in
una domo Pascha celebramus.
170 UNITY
virgins in particular." — Ib. Ep. Ixv. ad Principiam, n. 15,
col. 384.
" Let one Eve be the mother of all the living, and one Church
the parent of all Christians." ' — Ib. Ep. cxxiii. ad Agronchiam.
n. 12, col. 902.
" Through luxury and voluptuousness, and its profitableness,
they are at discord with each other about the people, and one
heresy becomes two, and they are again subdivided, that so
they may lead away their distinct flocks, and may devour the
houses of widows, and of sinful women, who are ever learning,
and never attain to the knowledge of the truth." — T. iv. I. iv.
Comm. in Is. col. 140.
" That there is one altar in the Church, and one faith, and
one baptism, the Apostle teaches ; which altar the heretics
having abandoned, have built for themselves many altars, not
to render God propitious, but to the multiplication of sins. For
which cause they deserve not to receive the laws of God,
seeing that the laws which they had received, they despised ;
and should they say anything concerning the Scriptures, it is
not to be likened to the words of God, but to the sentiments
of Gentiles.8 These men immolate numerous victims and
eat their flesh, deserting the one victim of Christ ; neither do
they eat His flesh, whose flesh is the food of believers. Do
they what they may — simulating the order and rite of the
sacrifices, or give they alms, or promise they chastity, or affect
humility, and with feigned kindness deceive the simple, — the
Lord will receive no part of these their sacrifices." — T. vi. I.
ii. Comm. in Osee, col. 88, 89.
Commenting on Osee x. 1, 2 : " That the hearts of heretics
are divided, and that they oppose each other with opposite
opinions, even themselves do not deny, seeing that their senti
ments are conflicting. Therefore shall they be dispersed, and
the Lord shall break down, or dig up, their idols or altars,
1 Et una ecclesia parens omnium Christianorum.
9 Et si quid dixerint de Scripturis, nequaquain divinis verbis, sed ethni-
corum sensibus comparandum est.
OF THE CHURCH. 171
which they have devised out of their own hearts, and He shall
destroy their titles by which they are each called after their
own names, and have imposed their own names upon their own
lands, so as to be said to belong not to the Church of Christ,
but to this man or that." 1 — T. vi. 1. ii. Comrn. in. Osee, col. 107.
ST. J. CHRYSOSTOM, G. C. — " To the Church of God that
is at Corinth . . . He calls it the Church of God, showing
that it ought to be united. For if it be of God, it is united,
and is one, not in Corinth only, but also in all the world. For
the name of the Church, is a name not of separation, but of
unity and concord . . . For though these words were written
to the Corinthians, yet does he also make mention of all the
faithful throughout the whole world, showing that the Church,
though dispersed in divers places, ought to be, throughout the
whole world, one,a and much more that which is at Corinth.
For though place divide, yet does the Lord bind them together,
being common to them all." — T. x. Horn. i. in Ep. ad Cor.
n. L pp. 4, 5.
" If it were not right to call themselves by the names of
Paul and of Apollos and of Cephas, much less of any others.
If under the teacher and the first of the Apostles, and one that
had instructed so much people, it was not right to be enrolled,
much less under those who were nothing." — Ibid. Horn. iii.
n. 1, p. 18.
Commenting on 1 Cor. xii. 12 : " For as the body is one and
hath many members, &c. Seest thou the accurate comprehen
sion ? He points but the same thing as both one and many.
Wherefore also he adds, striving more earnestly with the sub-
1 The following are Jovinian's words as given by St. Jerome (I. ii. Adv.
Jovin. t. iv.): "Spouse, sister, mother, and whatever other names you
can fancy, is the congregation of the one Church, which never is without a
bridegroom, a brother, a son. She holds one faith, she is neither made an
adulteress by a variety of doctrines, nor rent asunder by heresies (unam habet
fidem, nee constupratur dogmatum varietate, nee haeresibus scinditur). She
remains a virgin. She follows the Lamb whithersoever He goeth ; she
alone knows the canticle of Christ."
2 Mia Etiriv . . . EV itdGy rtf oinov/uiiry . . . dsinvv? on TTJV Eici
T7/5 oiKovnEvtjS niav dst Eivai EXK\T]<5i(X.v , KOLITOI rortoiS 7toA.A.oi<a
172 UNITY
ject before him, And all the members of that one body,
whereas they are many, yet are one body. He said not, ' being
many are of that one body,' but that 'the one body itself is
many, and those so many members are this one thing.' If,
therefore, one is many, and many are one, where is the differ
ence ? . . . And having said this, and having clearly demon
strated it from the common judgment of all, he added, So also
is Christ. And he ought to have said, ' So also is the Church,'
for this came next in order ; yet he does not say this, but in
stead of the Church he puts Christ, carrying the discourse on
high, and moving the hearer to greater shame. But what he
means is this : ' So also is the body of Christ, which is the
Church.' For as both body and head are one man, so he de
clared the Church and Christ to be one. Therefore did he put
Christ instead of the Church, designating in this way His
body. * As then,' he says, ' our body is one thing, although it
be composed of many, so also in the Church we all are one
thing. Yea, for though the Church be composed of many mem
bers, yet these many form one body.' [Having explained how
by baptism we are made one body, he continues] : 'And why
do I speak,' says he, ' of the Jews ? for even the gentiles, who
were so far distant from us, He has brought into the perfectness
of one body.' Wherefore, having said, We all, he did not stop
there, but added, whether Jews or gentiles, whether bond or
free (ver. 13). Now if, having before this been so separated,
we have been united and become one, much more after having
become one, we should not do right to grieve and despond :
for the difference has no existence. For if He has accounted
both gentiles and Jews, both bond and free, worthy of the
same (blessings), how, after having so deemed them worthy,
should He divide them, after having vouchsafed a greater per
fection of unity by the bestowal of His gifts ?" So he con
tinues throughout nearly the whole homily.— T. x. Horn. xxx.
in Ep. i. ad Cor. n. 1, 2, pp. 314-316.
Commenting on 1 Cor. xii. 27 : " As he had said the body,
and the whole body was, not the church of the Corinthians,
OF THE CHURCH. 173
but that which is everywhere throughout the world, for this
cause did he say in part ; that is, the Church that is among
you is a part of the Church spread everywhere, and of the
body which is constituted by means of all the churches ; so
that not only with each other, but also with all the Church
throughout the world should you have peace, if at least ye be
members of the whole body." '—Ibid. Horn, xxxii.n. I, p. 333.
" Nothing so provokes God as the division of the Church.
Even though we may have done ten thousand good things, yet
shall we, if we cut to pieces the fulness of the Church, suffer
no less a punishment than they that mangled His body. For
that happened for the benefit of the world, though not done
with that intention, but this has no advantage in any case ; but
much is the injury. This do I say not to the governors only,
but also to the governed. A certain holy man (St. Cyprian)
said something that seems to be a bold thing, but yet he spoke
it out. Now what is this ? He declared, that not even the
blood of martyrdom was able to blot out this sin. . . . Let
these remarks be for those who give themselves up indiscrimi
nately to those that rend the Church. For if they have doc
trines also opposed (to ours), even for this cause it was not fit
ting to be mixed up with them ; whereas if they hold the same
opinions, the reason is much stronger. Why so ? Because
the disease is that of lust of power. Know you not what
Core, Dathan and Abiron suffered ? What they alone ? Kather
is it not what they also who were with them ? What sayest thou ?
' The faith is the same, these men also are orthodox.' Why,
then, are they not with us ? One Lord, one faith, one baptism.
If their cause is good, ours is evil ; but if ours is good, theirs
is evil. Children, says he, tossed to and fro, and carried
about by every wind of doctrine. Tell me, think ye that this
suffices, to say, that they are orthodox ; and has then the or
dination passed away,2 and perished? And what is the ad-
1 77 £HHXrj(5ia f} itap> vjuir nspot k6rl
. . EL ye TCOLVTO^ edrs neXrj TOV
2 Td n?? xeipororiaS de
174 UNITY
vantage of the rest, if this be not accurately observed. For
as for the faith, so also for this must we contend. Since, if it
is lawful for each one to fill his hands, according to the
phrase of those of old, and to become priests, let all approach ;
in vain has this altar been built, in vain the fulness of the
Church, in vain the number of the priests. . . . Wherefore do
I declare and testify, that the making a schism in the Church
is not a less evil than the falling into heresy.1 [So he con
tinues throughout the homily.]" — T. xi. Horn. xi. in Ep. ad
Ephes. n. 3, 4, 5, pp. 96, 99-101.
ST. GAUDENTIUS OF BRESCIA, L. C. — " It is certain that all
the men of that age perished in the deluge, save those who
were found worthy to be within the ark, which was a type of
the Church. For in like manner also now, they cannot be
anywise saved who are aliens from the apostolic faith, and from
the Catholic Church." 3 — Serm. viii. De Led. Evang. p. 955,
t. v. Bib. Max. PP.
CENTURY V.
ST. AUGUSTINE, L. C. — " If the Church should address you
(Donatists) gently, and say, 4 Oh my children, what complaint
do you bring against your mother ? I wish now to hear from
you why you have deserted me. You accuse your brethren,
and I am sorely lacerated. When the Gentiles persecuted me,
I endured many things in grief; many abandoned me, but
they did it through fear ; but no one has compelled you to
rebel against me thus. You say that you are with me, but you
see that it is false. I am called the Catholic Church, and you
are on the side of Donatus."1 — T. ix. Psal. Contr. part.
Donat. col. 51.
u These testimonies do we produce from the holy Scriptures,
that it may be seen that it is not easy for anything to be more
1 Tov etS aipe6iv kunEGiiv TO rrjv kn-K.\r^6iav 6xi6ai OVK
uanov.
• Nam similiter etiam nunc omnino salvi esse non poterunt, qui ab
apostolica fide et ab ecclesia Catholica fuerint alieni.
3 Dicitis niecum vos esse, sed falsura videtis esse.
Ego Catholica dicor, et vos de Donati parte.
OF THE CHURCH. 175
grievous than the sacrilege of schism : because there is no just
necessity for severing unity,1 since the good may therefore
tolerate the wicked, who will be of no spiritual injury to them,
lest they be themselves spiritually separated from the good,
when the consideration of preserving peace restrains or delays
the severity of discipline ; a severity however which a state of
safety brings out, when it is seen that something may, by eccle
siastical judgment, be subjected to wholesome correction, with
out the wound of schism." — Ib. Lib. ii. Contr. Ep. Parme-
niani, n. 25, p. 103. See also Ib. L. iii. n. 27, 2S,jpp. 146, 147,
given under " Visibility"
"The Apostle says, If I have faith so that I could remove
mountains, &c. (1 Cor. xiii. 2). We have, therefore, to in
quire here, who has charity : you will find it is they alone who
love unity.3 . . . And as we are inquiring where the Church
of Christ is, let us hear Him, who redeemed it with His own
blood, declaring, You shall be witnesses unto me in Jerusalem,
and in all Judcea, and Samaria, and even to the uttermost
part of the earth (Acts i. 8). With this Church which is
diffused throughout the whole earth, whoso communicates not,
with whom he communicates not thou seest,3 if thou dost but
understand whose words these are. But what is more mad
than to be partakers of the sacraments of the Lord, and not to
be partakers of the words of the Lord ? These in truth will
have to say, < In Thy name have we eaten and drunk ; ' and
they will have to hear, I know you not : they eat and drink
His body and blood in the sacrament, and they recognize not in
the gospel, His members diffused over the whole world, and
for this cause they are not numbered amongst them at the judg
ment."— Ib. L. ii. Contr. Litter. Petiliani, n. 126, p. 413, 414.
" The question between us undoubtedly is, where is the
1 Facile non esse quidquam gravius sacrilegio schismatis : quia prae-
cidendas unitatis nulla est justa necessitas.
2 Quis habeat charitatem : invenies non esse nisi eos qui diligunt uni-
tatem.
3 Huic ecclesiae, quae per totam terram diffunditur, quisquis non com-
municat, cui non communicet vides.
176 UNITY
Church ? whether with us or with them (Donatists) ? That
Church assuredly is one, which our ancestors called the Catho
lic, that they might show, by the name itself, that it is through
out the whole.1 For throughout (or, according to) the whole
is expressed in Greek by xaO'oXor. But this Church is the
body of Christ, as the Apostle says, For His body, which is the
Church (Coloss. i. 2±). Whence, assuredly, it is manifest, that
he who is not in the members of Christ cannot have Christian
salvation.3 Now the members of Christ are united to each other
by the charity of unity, and, by the same, cohere to their own
head, which is Christ Jesus." — Ib. De Unitate Ecclesim, n. 2,
pp. 538, 539.
The writings of this father, those especially against the Do
natists, are replete with argument in support of the unity of
the Church. To understand clearly the grounds taken by
either party on this head, see especially the " Collatio Cartha-
ginensis" t. ix.
ST. CHROMATIUS, L. C.3 — ^Blessed are the peace-makers, for
they shall be called the children of God. The peace-makers are
they who, keeping aloof from the scandal of dissension and
discord, preserve the love of brotherly charity, and the peace
of the Church, under the unity of the Catholic faith ; a peace
which the Lord in the Gospel especially commends to His dis
ciples to keep, saying, Peace I leave you, my peace I give unto
you • a peace which David of old testified that the Lord would
bestow upon the Church (Ps. Ixxxiv.) . . . For there is not
anything so necessary to God's servants, so salutary to the
Church, as to keep charity and to love peace, without which
the Apostle says (writing) to the Hebrews, that no man can see
1 Quae utique una est, quam majores nostri Catholicara nominarunt, ut
ex ipso nomine ostenderent, quia per totum est.
2 Manifestura est, eum qui non est in membris Christi, christianam
salutem habere non posse. See the meaning of "Catholic" more fully
treated of under "Visibility," from Ibid. 1. ii. Contr. Lit. Petil. n. 90, p.
400-1.
3 Bishop of Aquileja, in which see he succeeded Valerian in the year 387;
he was the friend of St. Ambrose and of St. Jerome ; he died about the year
40G. The edition used is that given by Gallandius, t. viii. Bibl. Vet. PP.
OF THE CHURCH. 177
God. Wherefore, it behooves us with all zeal and diligence to
keep the peace of the Church, and to bring back, as far as in
us lies, from zeal for peace and the faith, those who dissent
from peace,1 unto the love of the Church ; following in this
the prophet, who saitli, With them that hated peace [ was
peaceful."— Gotland, t. viii. Tract, in Matt. n. 1,pp. 336,337.
PAULUS OROSIUS, L. C. — " God, who is one, delivered one
faith, spread one Church over the whole world : this Church
He regards, this He loves, this He defends. Let a man hide
himself under whatever name he pleases, if he be not asso
ciated with this Church, he is an alien ; if he assail it, he is an
enemy."2— Ilistor. 1. vii. c. 33, p. 4-13, t. vi. Bib. Maxim.
SS. PP.
" We are all brethren, and one body in Christ, under one
head which is Christ, and under one Church, which is Christ." 3
— De Libert. Arbitr. 2b. p. 457.
ST. PROSPER OF AQUITAINE, L. C. — " Bless the Lord, 0 my
soul (Ps. ciii. 1). As in the preceding psalm, so also in this,
which follows it, the voice is that of the members of Christ.
It is one individual, with one heart and one soul, in one faith,
moving and exciting itself to praise God." — In Ps. ciii. col.
382. See a similar passage, Ib. in Ps. cii. col. 378.
" By the animals of every kind gathered together in the ark
of Noah, and by the vessel, seen in Peter's vision, let down from
heaven by four cords, filled with all manner of living things,
nothing else is signified but that men from out the whole human
race are to be gathered together in the unity of the Church. "-
Ib. col. 386.
" 0 Lord, 1 am thy servant ; I thy servant and the son of
thy handmaid (Ps. cxv. 16). As if he said, many call them
selves martyrs, many profess themselves Thy servants, because
1 Qui a pace dissentiunt.
2 Unus Deus unam fidem tradidit, unam ecclesiam toto orbe diffudit ;
hanc aspicit, hanc diligit, hanc defendit. Quolibet se quisque nomine tegat,
si huic non sociatur, alienus ; si hanc impugnat, inimicus est.
3 Nos enim sub uno capite, quod est Christus, et sub una ecclesia, quse
est Christus, omnes fratres sumus, et unum corpus in Christo.
178 UNITY
they have Thy name, in the midst of vices, heresies, and errors.
But because they are without Thy Church, they are not the
ffons of Thy handmaid" — In Ps. cxv. col. 430. See also In
Ps. cxvii. col. 432. In Ps. cxxvi. col. 474.
" These men withdrawing, through pride, from the unity of
the Church — who, as though scandalized by the mixture of chaif
abandon the wheat before the fan of separation — shall receive
their cities in vain (Ps. cxviii. 20) ; that is, they shall assemble
together into a reprobate fellowship, and into vain councils ;
for whoso uses not Catholic charity, is scattered by heretical
vanity." ' — In I's. cxviii. col. 502.
PRESBYTER OF AFRICA, L. C.3 — " The authority of the Gos
pel tells us of His garment, woven from the top, that was
taken from Him ; this even the soldiers would not divide,
confirming the unity of the Church, from whose lot heretics
are excluded ; for it happened by lot that one, that is, unity,
should have it." — De Promis. et Predict, c. xxvi. p. 109. For
a similar passage, see Ibid. P. iii. Prom, xxiii. pp. 178, 179.
Depart from me you that work iniquity (Matt, vii.) For
it is iniquity to rend unity, tearing as it were the garment of
Christ, and the nets, as it were, of the fishermen, the Apos
tles : from whose fellowship all heretics are aliens ; who, the
peace of one communion and of one bread of God and of the
Apostles, left, preach in their, not churches, but streets ; and
do not communicate in their memories (or, in places dedicated
to their memories) : separated from the whole, they give
themselves the Catholic name : whereas, in Jerusalem, James,
and Stephen, the first martyr ; at Ephesus, John ; Andrew
and others, in various parts of Asia ; in the city of Home,
the Apostles Peter and Paul, delivering to their posterity the
church of the Gentiles (in which they taught the doctrine of
1 Qui caritate Catholica non utitur, hapretica vanitate dispergitur.
2 The work entitled " De, Promissionibus et Prifdictionibus Dei" is as
signed by many critics to St. Prosper of Aquitaine, but it is in reality by an
African priest who wrote towards the middle of the fifth century. See the
Monitum, pp. 86, 87, in the edition of St. Prosper's works, where the
treatise is given.
OF THE CHURCH. 179
Christ our Lord), at peace, and one1 — hallowed it with their
blood." — Ibid. Dimid. Temp. c. iv. p. 192.
ST. NILUS, G. C.2 — " Concerning the intellectual Jerusalem,
that is, the Church, it is written, Whose participation is of
the same thing (Ps. cxxi.) For all believers being one body
and one spirit, one city in conversation, coming together unto
the same place (or, agreeing in the same thing), in the bond of
peace and of love, we partake in unanimity of the gifts of
the Holy Ghost."— L. i. Epist. cclviii. p. 97.
" But /, as a fruitful olive-tree in the house of the Lord
(Ps. 1L), have never been stripped of blessed hope. Where
fore, let us be a fruitful olive-tree, not in any other place —
not in Gentilism, not in Judaism, not in an evil heresy, — but
in the house of God, that is, in faith and godliness ; for the
ungodly in vain bring forth fruits without the Church."— L.
iii. Ep. xxviii p. 304.
ZACCH^US, L. C.3 — "These heretics, abandoning the apos
tolic tradition, have followed teachers of a false faith (perfidy),
and have, with the doctrines, changed the name of religion.
For just as each of them took it into his fancy to lead astray
the ignorant by his deceits and by this crime to gain honor for
himself, was God taught to be believed in part, or to be to
tally denied : besides this, they called after their own names
men who previously bore the name of Christ, that thus they
1 Iniquitasest scindere unitatem . . . relicta pace communionis et panis
unius Dei et Apostolorum, in suis non ecclesiis, sed plateis predicant, et
eorum memoriis non communicant, separati a toto Catholicum sibi nomen
adsciscunt . . . pacatam unamque suis posteris tradentes.
2 St. Nilus had for his master the great St. Chrysostom, of whom lie fre
quently makes mention. He flourished under the emperors Arcadius and
Theodosius, and died about the year 451. The edition of his letters used
is that by Allatius, Roma?, 1668 ; of his treatises, that by J. M. Suarez,
Romae, 1673.
3 Zacchaeus is but a feigned name under which the writer defends Chris
tianity. His real name seems to be Evagrius, who flourished early in the
fourth century, and is the author of a treatise,— similar in style and in the
handling, to the one quoted from here,— entitled " Alter 'catio Simonis
Judcei et Theophili Christiani" (Gennad. De Vir. Illus. c. 50). Gal-
landius, t. ix. (Proleg. c. vi. pp. xiv-xvii.), and before him Tillemont, are of
opinion that both these pieces are by the same author.
180 UNITY
who, after abandoning the name of Christ, took the name of
their religion from a man, might in no particular be free from,
sacrilege. For what difference does it make whether a man,
who ceases to be called a Christian, take his designation from
an idol or from a man ? Accordingly, each heresy is now desig
nated by the name of the individual through whom as its
author it prevaricated ; and to such a degree are they pleased
with their peculiar nomenclature, as not even by this to per
ceive that they are cut off from the unity of religion, though
even in name they have lost the faith.1 Hence, from Manes,
the Manichees, &c. . . . They cease not to assail the Church
and Christ. But as nothing is ever stronger than truth, the
mighty ponderous mass remains immovable in the midst of
the assaulting waves, which break tormented with their mu
tual violence ; and the purpose of these apostates merely at
tains to this, that differing as they do from each other, while
each desires to destroy our faith, they as a whole establish it." '
—L. ii. Consult. Zacc. et Apollon. c. xi. Galland. t. ix. p. 231.
ST. CYRIL OF ALEXANDRIA, G. C. — " Therefore do we say
that the mystery of Christ must be celebrated in the churches
of God, as in holy tabernacles. . . . In one house shall it be
eaten, neither shall ye carry forth of the flesh thereof out of
the house (Ex. xii.) The many-minded heretics violate this
will of God, fixing up for themselves, as they do, another tab
ernacle, besides that which is truly the holy tabernacle, and
sacrificing the lamb without, and carrying it forth somewhere
to a very great distance from that one house, and dividing the
indivisible.3 For Christ is one, and perfect in all." — T. i. I. x.
De Ador. in Sj). et Ver. p. 355. See a similar passage un
der the head " Sacrifice" from the same treatise, t. xiii. p. 474.
Applying Lev. xvii. 3 : "It is therefore unlawful and a pro
fanation, and an act the punishment of which is death, to love
1 Bt in tantum proprietate nominis delectantur, ut nee sic quidera intelli-
gant se ab imitate religionis abscisses, quod fidem etiam in nomine perdiderunt.
2 A se invicem discrepantes, fidera nostram dum destruere singuli cupiunt,
adstruunt universi. This argument he handles very dexterously.
3 TOV a^epidror.
OF THE CHURCH. 181
to associate with unhallowed heretics, and to unite one's self
to their communion ; for they sacrifice out of the holy taber
nacle the victim which is offered for sins, and do not perform
the sacred sacrifice within the holy places. For the Church is
one, even as there was also one tabernacle of old, and one
tabernacle which pointed out in a type the beauty of the
Church."— T. i. Glaphyr. in Lev. 1. i. p. 551. See also a
similar passage in t. iii. Comm. in Osee, p. 124, B. C.
" Wherefore, as some beginning and way whereby we also
might be partakers of the Holy Spirit, and of union with God,
there was the mystery of Christ ; for we are all therein sanc
tified, after the manner that has tieen already explained.
Whence that we may have union with God and with each
other, and be thoroughly blended together — though kept dis
tinct by that separation which is seen in our individual bodies
and souls — the only-begotten Son contrived a certain way,
which was invented by that wisdom which befits Him, and by
the will of the Father. For, by means of the mystic partici
pation, blessing those who believe in Him with one body, His
own, to wit,1 He makes them one body with Himself, and
with each other."— T7. iv. Comm. in Joan. I. xi.p. 998.
THEODORET, G. C. — " One indeed is the Church throughout
earth and sea," &c., as given under " Authority" pp. 95, 96.
Commenting on 1 Cor. i. : To the Church of God which
is at Corinth, &c., " all the words here set down are remedies
for that under which they suffered, for they reconcile that di
vision which had miserably taken place. And first of all he
calls them one Church, and the Church of God, and adds, in
Christ Jesus, not in this or that other individual. He like
wise calls them both elect and saints, and joins them with
those who had believed throughout the universe: teaching,
that not only they ought to think alike, but that all they also
who have believed the Gospel, have one mind, as having been
perfected in the body of Christ our Lord."— T7. iii. m Ep. ad
Cor. c. \.pp. 165, 166.
1 lEvl
182 UNITY
CASSIAN, L. C.— " By denying Jesus Christ, the only Son of
God, you have denied all the rest. For this is the nature of
the sacrament of the Church and of the Catholic faith, that
the man who denies a part of the divine sacrament is disabled
from confessing other part. For the whole is so connected
and incorporated together, that one part cannot stand without
the other ; and whoso has denied one point out of the whole,
it profits him nothing to have believed all the rest."— L. vi.
De Incarn. t. vii.p. 92, Bib. Max. SS. PP.
ST. XISTUS III., POPE, L. C.1— " Wherefore, because the
faith, as the Apostle says, is one, that faith which has trium
phantly prevailed, let us believe what it behooves us to teach,
and teach what it behooves us to hold. Let nothing further be
allowed to novelty, because it is fitting that nothing be added
to antiquity.8 Let not the belief of our ancestors be troubled
> He succeeded St. Celestine L, in 432, and died in 440. The edition
used is that given by Gallandius, t. ix., after Constant.
8 Nihil ultra liceat novitati: quia nihil adjici convenit vetustati. This
passage is quoted as follows by Vincentius of Lerins:— " Lest aught should
seem wanting to so plentiful proofs, we will add for a conclusion a twofold
authority of the apostolic see, the one, to wit, of holy Pope Sixtus, which
venerable man now adorns the Roman Church, the other of his predecessor,
Pope GVlestinus, of blessed memory, which (other) I have judged it neces
sary here also to insert. The holy Pope Sixtus, then, says, in the epistle
which he sent to the bishop of Antioch touching the cause of Nestorms:
•Therefore ' says he, 'because, as the Apostle says, the faith is that which
has evidently obtained, what things are to be said, let us believe, and what
things are to be holden, let us believe.' What then are these things which
are to be believed and to be said? He continues and says, 'Let nothing
further ' saith he, ' be allowed to novelty, because it is fitting that nothing
be added to antiquity. Let not the clear faith and belief of our ancestors
be troubled by any admixture of mire.' Apostolically spoken indeed!
tribute to the faith of our forefathers the light of transparency, but to
denote novel profaneness by the admixture of filth. But holy Pope Cales-
tinus speaks in like manner, and is of the same sentiment: for in the epis
which he sent to the priests of Gaul, wherein he reprehends their conni
vance in that by their silence they left the old faith unprotected, and suf
fered profane novelties to spring up, he says: 'Justly does this blame touch
us ' he saith ' if by silence we foster error; therefore let such men be c
rected let them not have liberty to speak at their pleasure (non sit us libe-
rum habere pro voluntate sermonem).' Here some haply may question, who
they be whom he forbids to have liberty to speak at their pleasure, wheth
the preachers of antiquity or the inventors of novelty. Let him speak, ai
himself discharge this doubt of the reader, for it followeth: 'Let novelty
OP THE CHURCH. 183
by any admixture of filth."— Ep. viii. ad Joan. Antioch. n. 7,
t. ix. Gotland, p. 529.
YINCENTIUS OF LEKiNs, L. C.— The context of the following
will be found under « Tradition." « From the truth-teaching
unity of which Fathers, that none dissent, the same Apostle
very earnestly entreats, saying : But 1 beseech you, brethren,
that you all speak the same thing, and that there be no schisms
among you, but be you perfect, in the same mind, and in the
same judgment (1 Cor. i.) But if any separate from the com
munion of the judgment of those men, let him hear that of
the same Apostle, He is not the God of dissension, but of
peace; that is, not the God of him who falls away from the
unity of consent, but of those who abide in the peace of con
sent,1— As I teach, saith he, in all the churches of the Saints,
that is, of the Catholics ; which (churches) are therefore saintly,
because they persevere in the communion of the faith. And
lest any should, haply, overlooking the rest, arrogate to him
self that he alone be heard, he alone be believed, he adds a
little after, Did the Word of God come out from you f or
came it only unto you f (1 Cor. xiv.) And lest this might
be taken, as it were, slightly, he added : If any, he says, seem
to be a prophet, or spiritual, let him know the things that I
write to you, that they are the commandments of the Lord.
What commandments indeed, but that if any man be a prophet,
or spiritual, that is, a teacher of spiritual things, let him be,
with the utmost zeal, a cultivator of equality and unity, so
that, to wit, he neither prefer his own opinions before others,
nor recede from the sentiments of all men. The command
ments of which things whoso /knows not, he says, he shall not
be known; that is, he who learns not when he knoweth them
cease, if the matter be so,' that is, if that be true, as divers accuse unto me
your cities and provinces, that through your pernicious connivance you
cause them to consent to certain novelties. 'Therefore,' saith he, 'if the
matter be so, let novelty cease to molest antiquity ' (desinat . . . incessare
novitas vetustatem)."— Adv. Seer. n. xxxii.
1 Non ejus, qui a consentiendi unitate defecerit, sed eorum qui in con-
sentiendi pace permanserint.
184
not, or contemns them when known, he shall not be known,
that is, he shall be held unworthy to be one regarded of
God amongst those united by faith, and equalled by humility;
than which evil I know not whether anything can be conceived
more grievous."— Comm. ad Hceres. n. xxviii.
ST. LEO L, POPE, L. C.— " Although the universal Church
of God be ordered with distinct ranks, that so the integrity of
the sacred body may subsist of divers members, yet all we,
as the Apostle says, are one (body) in Christ. Neither is
any one so divided from the office of another, as that the low
liness of any part soever should cease to pertain to the con
nection of the head. In unity, therefore, of faith and baptism,
is our fellowship undivided."— T. i. Serm. iv. De Natali.
ordin. c. ^,pp> 14, 15.
"A great safeguard is entire faith, true faith, in which
neither anything whatever can be added by any one, nor any
thing taken away : for unless faith be one, it is not faith,1 the
Apostle saying, One Lord, one faith, one baptism . . . in us
all (Ephes. iv. 4-6). To this unity, my beloved, adhere with
unshaken minds ; and in HUB pursue all holiness, in this obey
the precept of the Lord, because without faith it is impossible
to please God : and without it there is nothing holy, nothing
pure, nothing living, for the just man lives by faith ; which
(faith) whoso, deceived by the devil, shall have lost, while liv
ing he is dead."— Ib. Serm. xxiv. In Nativ. Dom. iv. c. 6,p. 82.
" Wherefore, as, out of the Catholic Church, there is nothing
perfect, nothing undefiled, the Apostle declaring that all that
is not of faith is sin, with those who are divided from the
unity of the body of Christ we are in no way likened, we are
by no communion commingled ; * which in fact is for us the
fast, the most salutary and the most important. For there is
nothing which more primarily pertains to the virtue of absti-
1 Nisi una est, fides non est.
9 Extra ecclesiara Catholicam nihil est integrum, nihil castum . . . cum
divisis ab unitate corporis Christi nulla similitudine comparamur, nulla
coraraunione miscemur.
OF THE CHURCH. 185
nence, than to abstain from error, because then do we at length
walk well, when we journey in the way of truth." — T. 1, Serm.
cxxix. De Jejun. Pent. ii. c. 2, p. 317.
" The whole world shares in all the holy solemnities, and
the piety of one faith demands that whatsoever is commemo
rated as having done for the salvation of all, be celebrated
with joy by all. Yet is this day's festival (St. Peter and St.
Paul), besides that reverence which it has deserved from the
whole universe, to be venerated with special and peculiar
exultation by this city, that, where the departure (death) of
the chief Apostles was made glorious, there, on the day of
their martyrdom, be pre-eminent gladness. For these, oh
Koine ! are the men through whom the Gospel of Christ
shone upon thee, and thou that wast the teacher of error, hast
become the disciple of truth. . . . These are they who have
advanced thee to this glory, to be a holy nation, a chosen
people, a priestly and royal city ; that by the See of blessed
Peter, made the head of the universe, thou mightest rule more
widely by divine religion, than by earthly empire. For al
though, enlarged by many victories, thou hast extended thy
right of empire by land and sea, yet, what the toil of war has
subdued to thee is less than what Christian peace has subjected
to thee.1 . . . For when the twelve Apostles, having received
through the Holy Spirit the gift of speaking in all tongues,
had, with the districts of the world distributed amongst them,
undertaken to embrace the world with the Gospel, the most
blessed Peter, the prince of the apostolic order, is assigned to
the capital of the Eoman empire, that the light of truth, which
was being manifested for the salvation of all nations, might
more effectually diffuse itself from that head throughout the
whole body of the world.2 For of what nations were there
not individuals then present in this city ? or, what nations
1 Per sacram beati Petri sedem caput orbis effecta, latius prgesideres
religione divina, quam dominatione terrena . . . minus laraen est quod
tibi bellicus labor subdidit, quam quod pax Christiana subjecit.
2 Petrus princeps apostolici ordinis . . . efficacius se ab ipso capite per
totum mundi corpus effunderet.
186 UNITY
were ever ignorant of what Rome had learnt ? " — T. 1, Serm.
Ixxxii. c. 1-3 (In Natal. App. Petri et Pauli\pp. 321-323.
" For the connection of our union cannot be firm, unless the
bond of charity bind us together into an inseparable solidness.
. . . The connectedness of the whole body produces one
healthfulness, one beauty ; and this connection requires indeed
the unanimity of the whole body, but demands especially con
cord amongst priests, whose dignity, though it be common to
them all, yet is not their order uniform ; since even amongst
the most blessed Apostles, in likeness of honor there was a cer
tain diversity of power ; and whereas the election of them all
was equal, to one, nevertheless, was it given to be pre-eminent
over the rest.1 Out of which pattern also has arisen the dis
tinction also amongst bishops, and by a mighty regulation has
it been provided against, that all claim not all things to them
selves, but that there be individuals in individual provinces,
whose sentence should amongst the brethren be accounted the
first : and again, that certain others, constituted in the greater
cities, should take upon them a wider solicitude, through whom
the universal Church might flow together to the one chair of
Peter, and no part be anywhere at variance with its head." '—
Ep. xiv. ad Anastasium Thessalon. Episc. c. xi. pp. 691, 692.
See also Ep. xxix. ad Theodos. Aug. p. 839.
" Truth, which is simple and one, admits of no variety." '
Ep. clxxii. ad Presby. et Diaconos Eccl. Alex. p. 1437.
" Eor I have espoused you to one husband, that I may pre
sent you as a chasU virgin to Christ (2 Cor. xi.) For that
Church is a virgin, the bride of one husband Christ, which
(Church) allows not herself to be violated by any error ; that,
throughout the whole world there may be for us one uncor-
1 Quibus cum dignitas sit coraraunis, non est tamen ordo generalis ;
quoniara et inter beatissiraos apostolos in similitudine honoris fuit qusedam
discretio potestatis ; et cum omnium paresset electio, uni tamen datum est,
ut caeteris praeemineret.
9 Per quos ad unam Petri sedem universalis ecclesiae cura conflueret, et
iiiliil usquam a suo capite dissideret.
3 Varietatem veritas, quae est simplex atque una, non recipit.
OF THE CHURCH, 187
ruptedness of one chaste communion,1 wherein we embrace
the fellowship of your friendliness." — Ib. Ep. Ixxx. ad AnatoL
Ep. CP. n. 1, p. 1039.
COUNCIL OF CHALCEDON, G. C. — " Our Lord and Saviour
Jesus Christ, confirming the knowledge of the faith in His dis
ciples, said, My peace I leave with you, my peace I give unto
you (John xiv.), to the end that none may speak differently from
his neighbor in the doctrines of true religion, but set forth
alike to all the preaching of the truth. But since the wicked
one does not cease from endeavoring by his tares to sow over
the seeds of the true religion, and is ever finding out something
new against the truth, for this cause the Lord, as is His wont,
in His providence for the human race, has raised up to an (op
posite) zeal, this religious and most faithful sovereign, and has
called together unto Himself the chiefs of the priesthood from
every side, in order that the charity of Christ, the Lord of us
all, operating, they may remove every plague of falsehood from
the sheep of Christ, may fatten them with the fruits of truth."
— Ep. Synod. Labb. t. iv. p. 562.
GELASIUS, POPE, L. C.3 — (For the context, see "Primacy of
the Successors of St. Peter "). " That by this spectacle it may
be manifest to all men that the Church of Christ is truly one
throughout all its parts, and indivisible ; a Church which, knit
together by the bond of concord, and the admirable woof of
charity, might be shown to be the alone coat of Christ, seamless
throughout,3 which not even the soldiers who crucified Christ
would dare divide. And if this unity be violated and rent,
through the perfidy of Peter (of Alexandria), and the tyranni
cal pride and impious presumption of Acacius, see, and wisely
consider, into how grave a danger our conscience is cast, when
1 Ut per totum mundum una nobis sit unius castae communionis in-
tegritas.
2 He succeeded Felix III. in the Papal chair in the year 492, and died
in 496. The edition used is that by Gallandius, t, x. Bibl. Vet. PP., after
Constant.
3 Vere unam esse per omnia et indissolubilem Christi ecclesiara, quae
concordiae vinculo mirabilique caritatis textura composita, sola et indivisa
per totum ostenderetur esse tunica Christi.
188 VISIBILITY OF THE CHURCH.
breaking through so important an observance as this of our
fathers. For will not each one act just as seems fit to himself,
if once a corrupt order pass into a custom ? But if even the
very thought of this is sacrilege, why should not the pattern
left us by our fathers be adhered to with the most scrupulous
observance, seeing that there is in this their method of acting,
the evident and mighty mystery of an ineffable and undoubted
unity ? Are there two churches, and two pastors ? God forbid.
For He is one who hath made both one, removing the parti
tion-wall of enmities, in His own body. . . . Let not then the
names of Peter and of Acacius be interposed, to divide those
whom the precious blood of so great a mediator has united."-
Ep. viii. Galland. t. x. p. G77.
GELASIUS CYZICENUS, G. C.1 — " The Church of God is one.
One is the Church in heaven, the same also upon earth ; in
this Church the Holy Spirit abides.3 The heresies, which men
hold, that are without this Church, are not the doctrines of
our Saviour, or of the Apostles, but are Satan's, and of their
father the Devil." — Histor. Condi. Niccen. c. xxx. p. 235.
VISIBILITY.
THE CHUKCII ALWAYS VISIBLE.
THE Visibility of the Church follows so evidently from the
promises of Christ, from the commission of the Apostles
" to teach all nations," from the nature of church-government,
and of the sacraments, and from the essential character of a
divine institution, which all are bound to embrace, that there
can be no need of any lengthened testimony on this head. An
invisible Church are words devoid of meaning.
1 He was living, as he tells us, at the beginning of his "History," in
476. The edition or his " History of the Council of Nicaea " here used is
that given by Labbe, t. ii. Concil.
2 Mia rj kuKXrjGia kv ovpavoT's, rj a-irij xal kni yijs ' zv ravry TO
TO ayiov
VISIBILITY OF THE CHURCH. 189
SCRIPTURE.
Isaias ii. 2. " And in the last days the mountain of the
house of the Lord shall be prepared on the top of mountains,
and it shall be exalted above the hills, and all nations shall
flow unto it."
Daniel ii. 35, 44. " The stone that struck the statue became
a great mountain, and filled the whole earth. But in the days
of those kingdoms the God of heaven will set up a kingdom
that shall never be destroyed, and His kingdom shall not be
delivered up to another people : and it shall break in pieces,
and shall consume all these kingdoms, and itself shall stand
for ever."
Micheas xiv. 1, 2. " And it shall come to pass in the last
days that the mountain of the house of the Lord shall be pre
pared on the top of mountains, and high above the hills, and
people shall flow to it. And many nations shall come in
haste, and say : Come, let us go up to the mountain of the
Lord, and to the house of the God of Jacob : and He will teach
us of His ways, and we will walk in His paths : for the law
shall go forth out of Sion, and the Word of the Lord out of
Jerusalem."
Matth. v. 14. " You are the light of the world. A city
seated on a mountain cannot be hid."
THE FATHEKS.
CENTURY II.
ST. IREN^EUS, G. C. — " When they believed not, last of all
He sent His Son, He sent our Lord Jesus Christ, whom when
the wicked husbandmen had slain, they cast Him out of the
vineyard. Wherefore did the Lord deliver it, now no longer
fenced round, but opened to the whole world, to other
husbandmen, who give in the fruits in their seasons ; the
tower of election being exalted everywhere, and beautiful to-
190 VISIBILITY
look on. For everywhere is the Church distinctly visible,1 and
everywhere is the winepress dug ; for everywhere are those
who receive the spirit."— Adv. Howes. 1. iv. c. 36, n. 2, p. 278.
" All these (heretics) are very much later than the bishops,
to whom the Apostles delivered the churches, and this we have
proved, with the greatest care, in the third book. Wherefore,
the aforesaid heretics, because they are blind to the truth, are
under the necessity of wandering irregularly, first in one, and
then in another path, and on this account the traces of their
doctrines are scattered without any uniformity or connection.
But the pathway of those who are in the Church, circles the
whole universe, for it has a firm tradition from the Apostles,
and gives us to see that the faith of all is one and the same. . . .
And, indeed, the public teaching of the Church, in which one
and the same way of salvation is shown throughout the whole
world, is true and firm. For to this was entrusted the light of
God, and on this account is the wisdom of God, through which
He saves all men, proclaimed in the gates (outlets) ; In the
streets she behaves confidently ; on the tops of the watts she is
announced ; and in the gates of the city she speaketh unceasing-
It/. For everywhere the Church preaches the truth, and this
is the lamp with seven branches, bearing the light of Christ.'
2. " They, therefore, who abandon the teaching of the Church,
condemn the holy presbyters of ignorance; not considering
how much preferable is a religious but untutored man, to a
blasphemous and impudent sophist. But such are all heretics,
and they who think that they find something more beyond the
truth . . . not having at all times the same opinions regarding
the same matters ; like blind men they are led by the blind,
justly will they fall into the pit of error which lies hidden
beneath; always seeking and never finding the truth. We
ought, therefore, to fly from the opinions of these men, and to
watch, with redoubled attention, that we be not, in some way,
1 Turre electionis exaltata ubique et speciosa. Ubique enim praeclara est
ecclesia.
8 Ubique enim ecclesia prsedicat veritatem: et haec est kitranv^ol lucei
na, Christi bajulans lumen.
OF THE CHURCH. 191
perplexed by them ; but (we ought) to fly unto the Church,
and in her bosom to be brought up,1 and to be fed with the
Scriptures of the Lord. For the Church has been planted as
a Paradise in this world. Of every tree of Paradise ye shall
eat the fruits, says the Spirit of God ; that is, eat of every
dominical Scripture ; but upon an arrogant interpretation
(sense) feed not, neither touch ye, any part of the whole here
tical dissension." — Adv. Hceres. I. v. c. 20, n. 1, 2, p. 317.
CLEMENT OF ALEXANDRIA, G. C. — " He says, by Ezechiel,
addressing himself to the priests, and laying before them a
saving description of a just care : / will bmd up that which
was lame ; and I will heal that which was sick • and I will
bring back that which had wandered ; and I will feed them,
upon my holy mountain (Ezech. xxxiv.) These are the pro
mises of a good shepherd. Feed us, Thy children, as sheep.
Yea, Lord, fill us with Thy pasture of righteousness ; yea, Peda
gogue, feed us on Thy holy mountain, in the Church, which is
on high, above the clouds, touching the heavens." 2 — Pcedag.
1. i. c. 9, p. 148.
CENTURY III.
OKIGEN, G. C. — "But if we read with Aquila, In my
mountain, the mountain of Christ is to be understood as His
Church, which is lofty and raised on high. To this mountain
has been given by the Father, according to His good pleasure,
an unshaken empire ; for the Church rules as a queen over
those who are left on earth, and shares the empire with
Christ."— T. ii. Select, in Ps. xxix.p. 642.
" We are not to give heed to those who say, Behold, here is
Christ, but show Him not in the Church, which is filled with
brightness from the East even unto the West ; which is filled
with true light ; is the pillar and ground of truth / in which,
as a whole, is the whole advent of the Son of Man, who saith
to all men throughout the universe, Behold, 1 am with you all
1 Confugere autem ad ecclesiam, et in ejus sinu educari.
, rr)v viftov/uerrfv, TTJV vTtepvsqn, rf)v
192 VISIBILITY
the days of life even unto the consummation of the world" -
T. iii. Comm. in Matt. (Tr. 30) n. 46, p. 865. See other ex
tracts under " Authority ;" also t. iii. (Tom. xi. in Matt.} p.
507.
ST. HIPPOLYTUS, G. C.1 — " By the woman clothed with the
Sun, he very plainly signified the Church clothed with the
Paternal word, more brilliant than the sun ; and by the moon
under her feet, he pointed out the Church adorned with
heavenly brightness like as the moon ; whilst the words, and
on her head a crown of twelve stars, designate the twelve
Apostles, by whom the Church was founded. And being with
child, she cried, travailing in birth, and was in pain to be
delivered, because the Church will not cease giving birth out
of her heart to the Word that is persecuted in the world by un
believers. And she brought forth a male child, who was to
rule all nations • because the Church, as she always brings
forth Christ, — the perfect Son of God, and proclaimed to God
uid Man, — teaches all nations." — Demon, de Christo et
Antieli. Galland. t. ii. n. 61, p. 439. (Fab. 1. 1, n. 61,^. 50.)
ST. CYPRIAN, L. C.— " The Church flooded with the light of
the Lord, puts forth her rays throughout the whole world ;
yet the light is one which is spread over every place, while its
unity of body is preserved. In the luxuriance of her plenti-
fulness, &c., as given from De Unitate, under " Unity" p.
142, et seqq.
ST. METHODIUS, G. C. — " The woman that appeared in
heaven clothed with the sun, &c.," as given under "Author
ity," pp. 40, 41.
1 Of St. Hippolytus nothing is known, except perhaps that he was a
bishop, probably a scholar of St. Irenapus, and that he was living in 222.
Fabricius published fragments of his numerous writings, in two volumes in
folio, the first of which appeared in 1716, and the second in 1718, at Ham
burgh. Gallandius, in the second volume of his Bibliotheca Vet. Scrip.,
has rearranged Fabricius' edition, and given additional notes. Several un
published fragments of St. Hippolytus are known to exist, and, in the last
century, promises were held out of a new and more complete edition of this
father's works (Ada Enid. Lips. an. 1718). His works stand more in need
of a careful revision than those of any writer of the first three centuries.
OF THE CHURCH. 193
CENTURY IV.
EFSEBIUS, G. C. — Explaining Zacharias xiv. 4, he says :
" Then they returned to Jerusalem from the mountain that is
called Olivet, which is over against Jerusalem (Acts i. 12).
The mount of Olives spoken of is, indeed, according to the
words read, over against Jerusalem, and to the east of it
(Zach. xiv. 4) ; but, besides this, according to the sense, it is
the holy Church of Christ and the mountain upon which it
has been based, of which the Saviour teaches, saying, A city
seated on a mountain cannot be hid (Matt, v.), being — instead
of that Jerusalem which has fallen and never risen — raised up,
and found worthy of the feet of Christ : and this is not only
over against Jerusalem, but is also to the east of it, having
received the rays of that light by which we worship God, and
being much before Jerusalem, and nearer to the sun of justice,
of whom it has been said : Unto those that fear me the Sun
of justice shall arise (Mai. iv. 2)." — Dem. Evang. I. vi. c. 18,
p. 289, Colon. 1688.
" The Lord shall rejoice over ihee, even as the bridegroom
rejoiceth over the bride (Is. Ixii. 5). For the only-begotten
"Word of God came down from heaven that He might show
forth, as bearing fruit, that Church which He united to Him
self, a chaste virgin, not having spot or wrinkle, but rather
holy and without blemish. Having therefore from Him re
ceived the seeds of the evangelical institution, He has exhibited
the spouse resplendent with spiritual sacrifices, and with holy
works." — Comment, in Hesai. c. Ixii. t. ii. Nov. Collect. Patr.
Grcec. (Montfaucori).
ST. HILARY.— Explaining St. Matthew v. 15 : " A city built
upon a 7nountain cannot be hid. &c. The light, or lamp of
Christ, is not now to be hidden under a bushel, nor to be con
cealed by any covering of the synagogue, but, hung on the
wood of the Passion, it will give an everlasting light to those
that dwell in the Church.1 He also admonishes the Apostles
to shine with a like splendor, that by the admiration of their
1 Lumen aeternum in ecclesia habitantibus est praebitura.
194 VISIBILITY
deeds, praise may be given to God." — Comment, in Matth. c.
v. n. 13, t. i. p. 683.
ST. ATHANASIUS, G. C. — Explaining Ps. Ixxxviii. 38 : " And
Ills throne as the sun before me. Understand, by the throne
of Christ, the Church ; for in it He rests. The Church of
Christ, then, he says, shall be refulgent and enlighten all un
der heaven, and be abiding as the sun and the moon. For this
passage says so : His throne as the sun before me, and as the
moon perfect for ever, and a faithful witness in heaven" -
Expos, in Ps. t. \.p. 922.
ST. OPTATUS OF MILEVIS, L. C. — " It is written in Isaias the
prophet, The law shall come forth from Sion, and the word of
the Lord from Jerusalem (ii. 3). Xot therefore on that Mount
Sion does Isaias look down upon the valley, but on that holy
mountain which is the Church, that mountain which lifts its
head over the whole Eoinan world under heaven. In which
mountain the Son of God rejoices that He has been by God
appointed king, saying in the first Psalm, For He has ap
pointed me king over Sion, His holy mountain, to wit, the
Church, of which He is king and bridegroom and head. . . .
The spiritual Sion is therefore the Church in which Christ
has been appointed king by God the Father, a Church which
is throughout the world, wherein there is one Catholic
Church."— De Sc/ns. Donat. I. iii. n. 2.
ST. BASIL, G. C. — "And in the last days the mountain of
the house of the Lord shall be prepared on the top of moun
tains (Is. ii. 2). The house of the Lord, prepared on the top
of mountains, is the Church, according to that declaration of
the Apostle, Know, he says, how thou oughtest to behave thy
self in the house of God, which is the Church of the living
God (1 Tim. iii.) Whose foundations are on the holy moun
tains, for it is built upon the foundation of the Apostles and
prophets. One also of these mountains was Peter, upon
which rock the Lord promised to build His Church." — T. i.
Par. 2, Comm. in Esai. c. 2, n. 66, p. 604.1
1 By Gamier, who published the first two volumes of St. Basil's works
OF THE CHURCH. 195
ST. J. CHRYSOSTOM, G. C.— " It is an easier tiling for the sun
to be quenched, than for the Church to be made invisible." '—
T. vi. Horn, iv. In illud, vidi Dom. n. 2, p. 141. See the con
text under " Indefectibility . " See also, under the same head,
the close of the extract from T. vi. In Is. ii. n. 2, pp. 24, 25.
CENTURY v.
ST. AUGUSTINE, L. C.— " He, therefore, that has no wish to
sit in the council of vanity (Ps. xxv. 4), let him not be borne
away by the whirlwind of pride, seeking for conventicles of
the just, conventicles which he cannot find separated from the
unity of the whole world. But there are just men through
out the whole of that city which cannot be hid, because it is
placed upon a mountain : that mountain, I mean, of Daniel,
where that stone, cut without hands, increased, and filled the
whole earth (Dan. ii.) Throughout, therefore, the whole of
this city, which is spread over the whole world, the just groan
and mourn on account of the iniquities which are committed
in the midst of them. Therefore, let no one seek for the just
in a state of separation, but rather let him mourn together
with them over the commixture of evil men which is found
in this life. . . . There is, therefore, no safeguard of unity,
save from the Church made known by the promises of Christ,
—a Church which, being seated on a hill, as has been said,
cannot be hid ; and for this cause it must needs be known to
all parts of the earth.' Let us, then, hold it as a thing immov
able and firm, that no good men can separate themselves from
her; that is, that no good men — wherever those men may
dwell, even though they may have to bear with evil men well
known to them — will, on account of those evil men, separate
(ed. Bened.}, the Comm. on Isaias is thought, contrary to the almost unani
mous opinions of critics, not to be by St. Basil, though in § x. n. 64 (al.
63), he declares it to be from some writer contemporary with that saint.
Maran, who edited the third volume, occupies the forty-second chapter of
his Vita S. Basilii with proofs that it is St. Basil's.
d/3edQ^ratj y rrjv exxXr
.
2 Nulla est igitur securitas unitatis, nisi ex promissis Dei ecclesia de-
clarata . . . et ideo necesse est ut omnibus terrarum parti bus nota sit.
196 VISIBILITY
themselves, by the fool-hardy sacrilege of schism,1 from the
good that are at a distance from and unknown to them." — T.
ix. 1. iii. Contr. Ep. Parmeniani, n. 27, 28, col. 146, 147.
" You know, and indeed you remark, that the Holy Ghost
came down in this manner, in order that they whom He then
filled might speak in every tongue. What meant that sign and
prodigy ? Why is the Holy Ghost given so that an obscure
individual, to whom He is given, is able to speak in every
tongue ; but that the miracle then performed portended that
all nations would believe, and so the Gospel be in every
tongue ? This had been also foretold in the psalm long be
fore : There is no speech nor language where their voice is not
heard (Ps. xviii.) This was said in regard of those who,
after having received the Holy Ghost, were to speak in every
tongue. But because that same miracle signified that, in all
nations and tongues, the Gospel would be, and Christ's body
speak aloud in every tongue, throughout the whole world,
there is added, Their sound has gone forth into all the earth,
and their words unto the ends of the earth. Hence is it that
the true Church is hidden from no one.3 For this cause is
that which Himself says in the Gospel, A city seated on a
hill cannot be hid. For this, too, there is appended, in the
above psalm, lie hath set His tabernacle in the sun, that is, in
open view,8 as we find said in the Books of Kings, What thou
hast done secretly, thou shalt suffer in the sight of the sun (2
Kings xii. 12)."— Ibid. I. ii. Contra Lit. Petil. n. 74, col. 390.
1 Temerario schismatis sacrilegio.
2 Ilinc fit ut ecclesia vera neminem lateat. He makes this statement in
stronger terms, if possible, in a letter to the Donatist Severinus: "How
much it is to be deplored that we, who are related in the flesh, live not in
the body of Christ in one society, especially as it is easy for thee to mark
and see the city placed upon a mountain, concerning which the Lord says
in the Gospel, that it cannot be hid. For it is the Catholic Church itself ;
which is therefore called in Greek HaQohixi?, because it is spread throughout
the whole world. It is not allowed to any one not to know this Church;
for which cause, according to the word of our Lord Jesus Christ, it cannot
be hid. (Hanc ignorare nulli licet; ideo secundum verbum Domini . . .
abscondi non potest.)" — T. ii. Ep. Iii. (Class, secund.), pp. 177, 178.
3 Id est, in manifestatione.
OF THE CHURCH. 197
" Petilian said, £ If you say that you hold fast to the Catho
lic Church — catholicos (naOoXinos) is that which, in Greek,
signifies the alone, or the whole. Now, you are not in the
whole, seeing that you have sunk into a part.' Augustine re
plies : ' For my part I have indeed attained to a very slight,
scarcely any, knowledge of the Greek language, yet do I say
without presumption, that I know that okov means, not one,
but the whole, and naO'oXov according to ike whole : so that
the Catholic Church received its name when the Lord said,
You shall be witnesses unto me in Jerusalem, and in all Ju-
dcea, and Samaria, and even to the uttermost part of the
earth (Acts i. 8). Behold wherefore she is called Catholic.
But you, with closed eyes, so stumble against that mountain,
which, from a small stone, according to the prophecy of
Daniel, increased and filled the whole earth, — as to say, to us,
that ' we have sunk into a part, and that we are not in the
whole,' wTe whose communion is diffused throughout the
whole world. But as, were you to tell me that I am Pe
tilian, I could not find any other way of refuting you, but
to laugh at you as joking, or to grieve for you as mad, so
ought I clearly to treat you now ; but, as I do not think that
you are joking, you see the consequence." — Ibid. L. ii. Contr.
Lit. Petil. n. 90 (al. 38), col. 400, 401.
" May God withdraw thee from the party of Donatus, and
recall thee to the Catholic Church, whence they snatched thee
when a catechumen, and bound thee with the chain of a deadly
honor. Then shall the dew of Hermon upon the mountains
of Sion be partaken in by thee ; ye are not in the mountains
of Sion, because you are not in the city seated on a hill, which
has this sure mark, that it cannot be hidden.1 It is, therefore,
known to all nations : now the party of Donatus is unknown
to many nations : it is not, therefore, that city." — Ibid. I. c.
n. 239 (al. 104), col. 466.
ST. CHROMATIUS, L. C. — " A city seated on a hill cannot be
hid. By this city is here meant the Church, concerning which
1 Certum signum hoc habet, quod abscond! non potest.
198 VISIBILITY OP THE CHURCH.
the divine Scriptures in many places give testimony, and o:
which David especially speaks, saying, Glorious things are
said of thee, 0 city of God (Ps. Ixxxvi.) : and again, The
stream of the river maketh the city of God joyful (Ps. xlv.) ;
and again, As we have heard, so have we seen, in the city of the
Lord of Hosts, in the city of our God. God hath founded
it for ever (Ps. xlvii.) ... As a city, therefore, placed upon
a hill, he points out the Church, upon the faith of our Lord
and Saviour placed in heavenly glory, — a Church which . . . visi
ble to the whole world, has been made glorious ; '. . . and he sub
joins, Neither do men light a candle and put it under a bushel,
but upon a candlestick, that it may shine to all that are in the
house (St. Matth. v.) . . . Wherefore this light of the law
and of faith is not to be hidden from us, but is to be always
placed in the Church, as it were in a candlestick," for the sal
vation of many, that both we may enjoy the light of its truth,
and all believers may be enlightened. The Holy Ghost ex
horts, by Isaias also, unto the contemplation of this light,
saying, Come ye, let us walk in the light of the Lord (Is. ii. 5).
Of which light blessed Peter also testifies in his epistle, saying,
Who hath snatched us out of darkness, and called us unto
marvellous light (1 Pet. ii.) Whence also the prophet Zacha-
rias, that he might make known the mysteries of this spiritual
light, and of the heavenly candlestick which was pointed out
as a figure of the Church, amongst other things which were
shown, witnesses that he saw a golden candlestick with its
lamps. For even in the tabernacle of the testimony, after the
fashion of the truth to come, a candlestick with its lamps gave
light to the people with a flame that never wearied. The rea
son of this has been, even as all the sacraments of the law, a thing
hidden from the Jews, but is to us now manifest. For we
know that there was exhibited, in that candlestick, a type of
the true and eternal light, that is, of the Holy Spirit, who, by
means of His multiform grace, always gives light to the whole
1 Universe raundo conspicua facta est gloriosa.
* Semper in ecclesia, velut in candelabro constituenda.
INDEFECTIBILITY OF THE CHURCH. 199
body of the Church." 1— Tract, iv. in Matth. p. 339, t. viii.
Gotland.
ST. CYRIL OF ALEXANDRIA, G. C.— Explaining 7$. ii. 2 : " Of
the Church the prophet says, that in the latter days the moun
tain of the Lord shall le conspicuous, and the house of the
God of Jacob upon the tops of the mountains, and we indeed
read that the Sion of the Jews was placed and built upon a
mountain. But we may here understand, not in a visible but
in a spiritual manner, the Church, which also is compared to
a mountain. For the Church is in truth lofty and conspicuous,
and well known to all men in every place.2 It is also lofty in
another sense ; for her thoughts have nothing earthly, but she
is above all that is earthly, and with the eyes of the under
standing, looks upon, as far as it is possible, the glory of God,
and glories in doctrines truly exalted, concerning God.
Wherefore, with justice may the house of God be called a
mountain (known) by the understanding, and it is perfectly
visible, as being raised upon the hills ; and one may say of it,
and with great cause, what as a notable illustration was uttered
by the mouth of the Saviour : A city placed upon a hill can
not le hidden^— T. ii. Comm. inEsai.l. 1, or. 2, pp. 35, 36.
Almost the same words occur again Ibid. 1. iii. p. 353, et
passim.
THE CHURCH CANNOT FAIL
IF the Church, as we have seen, be always visible, it is plain
that it cannot fail; for if it failed, it would cease to be visi
ble, as it would cease to be.
SCRIPTURE.
Mati. xvi. 18. « And I say to thee, that thou art Peter, and
1 Omne ecclesiae corpus semper illuminat.
2 E6nv aXrjQwS vtyrjXrj nal itepioTtroS, nal
200 INDEFECTIBILITY
on this rock ' I will build my Church, and the gates of hell '
shall not prevail against it."
Matt, xxviii. 18-20. "All power is given to me in heaven and
in earth. Going therefore teach ye all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy
Ghost ; teaching them to observe all things whatsoever I have
commanded you ; and behold I am with you 4 all days, even
to the consummation of the world." !
Luke i. 31-33. " Thou shalt call His name Jesus. He shall
be great, and shall be called the Sou of the Most High, and
the Lord God shall give unto Him the throne of David His
father, and He shall reign in the house of Jacob for ever :
and of His kingdom there shall be no end."
John xiv. lt>, 17. "And I will ask the Father, and He
shall give you another Paraclete, that he may abide with you
for ever.7 The spirit of truth whom the world cannot receive,
because it seeth him not, nor knoweth him ; but you shall know
him, because he shall abide with you, and shall be in you."-
See also Matt. xiii. 24-50; 1 Cor. xi. 26 ; Ephes. iv. 11-13.
THE FATHERS.
CENTURY II.
ST. IGNATIUS, G. C. — " For this cause did the Lord take the
ointment on His head, that He might breathe incorruption upon
the Church." M — Ep. ad Ephes. n. 17.
1 Cf. Matt. vii. 24-27; 2 Kings xxii. 2, 3; Ps. xxxix. 3 (al. xl. 2).
a See Rosenmuller's Comm. in Loco.
3 Cf. Ps. xlvii. (al. xlviii.) 9; Daniel ii. 44.
4 Cf. Gen. xxi. 22 ; xxvi. 2, 3 ; xxxi. 3-5 ; xlvi. 3, 4 ; Exod. (ii. 11, 12 ;
Deut. xxxi. 7, 8; Josue i. 5, 9; Jeremias i. 17-19, et passim. So also in the
New Testament, Luke i. 28 ; Acts xviii. 9, 10.
6 Cf. Matt. xiii. 39, 40; xxiv. 3; Isaias ix. 6, 7; liv. 1-17; Ix. 1-22.
8 The prophecies already quoted as fulfilled apply here also. See also
Micheas iv. 7, and the prophetic books throughout, which foretell that
Christ's kingdom was to endure for ever.
7 Cf. Isaias lix. 19-21. *"Iva Ttrey ty eKKXrjGia dqfiaptiiar.
OF THE CHURCH. 201
ST. IKEN^US. G. C. — " The public teaching (preaching) of
the Church is everywhere uniform, and equally enduring, . . .
our faith, which having received (it) from the Church we
guard, and which, by the Spirit of God, is ever in youthful
freshness, like something excellent deposited in a beautiful
vase, making even the vase itself, wherein it is, seem newly
formed.1 For this office of God has been entrusted to the
Church," &c. — As under " Unity" Adv. Hceres. I. iii. c. 24,
pp. 222, 223.
" The wife of Lot remained in Sodom, now no longer cor
ruptible flesh, but an ever-enduring statue of salt ; and by un
dergoing those things which are usual to human nature,3
pointing out that the Church, which is the salt of the earth,
has been left on the earth's confines, suffering what is human :
and while entire members are often rent from it, it still con
tinues a statue of salt, that is the ground of faith, confirming
and forwarding the sons to their Father." 3 — Ibid. 1. iv. c. xxxi.
n. 3,/>. 269. See also Hid. I. v. Prctf.p. 291.
CLEMENT OF ALEXANDRIA, G. C. — [Explaining the mystical
meaning of that part of the history of Isaac and Rebecca, which
occurs in Genes, xxvi. 8, and having said that Rebecca means
patience, he continues :] " The statement of the prophecy may
also be taken in another sense, namely, that like Isaac, we re
joice and laugh, because of salvation. He laughed because
saved from death, playing and exulting with the spouse, that
helper unto salvation, the Church, to which hath been given
the firm name, Patience ; either because she alone remains
ever rejoicing unto all ages* . . . Wherefore, Christ, the
King, from above, watches our laughter ; and, as the Scripture
says, looking out through the window upon our united thanks-
1 Quara perceptam ab ecclesia custodimus, et quae semper a Spiritu Dei,
quasi in vase bono eximium quoddam depositum juvenescens, et juvenescere
faciens ipsum vas in quo est.
2 For an elucidation of this passage, see the poem entitled " Sodoma,"
which is usually given amongst Tertullian's works.
3 Dum saspe auferuntur ab ea membra Integra, perse ve rat statua sails.
quod est firmamentum fidei, firmans et praemittens fihosad Patrem ipsorum.
O.VTT} £/5 rov$ ataovaS HEVEI xaipovtfa aei.
202 INDEFECTIBILITY
giving and blessing, joy and gladness, and patience which
works together with them, He looks upon the Church which
is His only, showing His person which was wanting to the
Church, which is perfected by a kingly head." — Poeda/jog. I.
i. c. 5, p. 111.
" An excellent thing the city and the people : . . . governed
by law, as, by the Word, the Church, which is a city on earth
impregnable, and free from oppression, the divine will on earth,
as (it is) in heaven.'' — Strom. 1. iv. p. 642.
" If any magistrate prohibit the Greek philosophy, it vanishes
at once ; but though, from its very first announcement, both
kings and tyrants, and individual magistrates, and rulers, with
all their paid servants, and the countless multitude, were set in
hostile array against us, and, trying with all their power to root
us out, have opposed themselves against our doctrine, it but
flourishes the more ; for it perishes not like human doctrine,
nor fades away like a feeble gift, — for no gift of God is
powerless, — it endures, incapable of being put down ; prophe
sied of, that it should be persecuted to the end." — Strom. I.
vi. p. 827.
CENTURY III.
ORIGEN, G. C. — " The Son of God, not then only, but also
always, is with His own disciples ; f ullilling that (saying), Be-
Jiold 1 mm with you all the days until the consummation
of the worldr—T. 1, 1. v. Contr. Cels. n. 12, p. 586.
" Isaac, under the law, built an altar, and pitched his tent
(Gen. xxvi. 25). But, in the gospels, he pitched not a tent, but
builds a house, and lays down a foundation. For hearken to
Wisdom saying of the Church : Wisdom hath built herself a
house, and placed under it seven pillars (Prov. ix.) Hearken
also to Paul, who says of the same : Other foundation no
man can lay but that which is laid, which is Jesus Christ (1
COT. iii.) Wherefore, where there is a tabernacle, though it
is pitched, it is without doubt to be taken down ; but where
there are foundations, and the house is built upon a rock,
that house never is taken down. For it is founded upon a
OF THE CHURCH. 203
rock." — T. ii. Horn. xiv. in Genes, n. 2, p. 97. See also T.
ii. Horn. 1, in Lib. Jesu Name, n. 5, p. 399.
" Thou art Peter, and the rest, down to and the gates of
hell shall not prevail against it. Which does this it refer to ?
the rock upon which Christ built His Church, or the Church f
For the phrase is ambiguous. Or is it that they are, as it were,
one and the same thing, the rock and the Church f This, I
think, is the real fact, for neither against the rock upon which
Christ built His Church, nor against the Church shall the
gates of hell prevail. . . . The Church, as the edifice of
Christ, who wisely "built His house upon the rock, is not sus
ceptible of the gates of hell,1 which prevailing against every
one who is out of the rock and the Church, have no power
against her.2 — T. iii. torn. xii. in Matth. n. xi. p. 526.
" Though the gates of hell are many, and almost countless,
not one of them shall prevail against the rock, or against the
Church which Christ built upon it." — 11. p. 527. See also on
"I am with you always" &c. — Ib. pp. 554, 555, and Ib. in
Matt. torn. 16, n. 22, p. 754 ; also the extract given under
" Visibility."
ST. HIPPOLYTUS, G. C. — " Woe to the land, the sails (wings)
of ships, which is beyond the rivers of Ethiopia, etc. (Is. xviii.
1, 2). The sails of ships are the churches : the sea is the
world, in which the Church, like the ship on the sea, is indeed
tempest-tossed, but perishes not ; for, with it it has that skil
ful pilot Christ. It carries, too, in midship, the trophy erected
against death, bearing with it, that is, the cross of the Lord.
For its prow is the east, its stern the west, the midships the
south ; the rudders the two Testaments ; the ropes stretched
about it are the love of Christ, which binds together the
Church ; the net which it carries is the laver of regeneration,
which renews the believers, whence are glorious things. For
wind there is the heavenly Spirit, through whom the believers
are sealed unto God. It has also anchors of iron ; that is, the
holy precepts of Christ Himself, which are strong as iron. It
1 Av STfid EHT 6$ £drt itv\£v adov. 2 'Ovdsr dwa^evaov TtpoS avn/v.
204 INDEFECTIBILITY
has likewise sailors to the right and to the left, aiding as the
holy angels, through whom the Church is always governed
and protected." — Demomt. de Christo et Antichristo, n. 59,
Gotland. BM. t. ii. p. 438. (Fabr. t. 1, p. 28, n. 59.)
ST. CYPRIAN, L. C. — After expressing his joy that the con
fessors had abandoned Novatian, he says : " For this is a fresh
confession of your faith and of praise, to confess that the
Church is one ; that it is not made partaker in other's error,
or rather, in other's pravity ; ' to return to the same camp
whence you went forth ; whence you rushed forth with mighty
power, to give battle to, and conquer, the enemy. . . . For
thougli tares be seen to be in the Church, neither our faith
nor our charity ought to be impeded, so as to withdraw our
selves from the Church, because we see tares in the Church.2
It is for us simply to strive that we may be tme wheat, that
when the wheat shall begin to be garnered into the Lord's
barns, we may receive fruit according to our work and labor.
The Apostle says, in his Epistle : In a great house there are
not only vessels of gold and of silver, but also of wood and
of earth ; and some indeed unto honor, lut sortie unto dis
honor (2 Tim. ii. 20). Let us, therefore, my dearest brethren,
strive and labor our utmost to be vessels of gold and of silver.
But to 'break the vessels of earth is entrusted to the Lord
alone, to whom also has been given the rod of iron. The
servant cannot be greater than his Lord, nor can any one
claim for himself that which the Father has granted to the Son
alone, so as to fancy that he can carry the fan to wiimow and
cleanse the thrashing-floor, or separate by human judgment all
the tares from the wheat. This is a proud obstinacy and a
sacrilegious presumption, which a guilty madness assumes to
itself. And while some men ever assume to themselves a do
minion beyond what meek justice requires, they perish from
the Church; and whilst they insolently exalt themselves
1 Nee alien! erroris, vel pot ins pravitatis participem fieri.
2 Nam etsi videntur in ecclesia esse zizania, non tainen impediri debet
aut fides aut charitas nostra, ut quoniam zizania esse in ecclesia cernimus,
ipsi de ecclesia recedamus.
OF THE CHURCH. 205
blinded by their own swelling pride, they lose the light of
truth. ... As far as my moderate abilities enabled me, I have
delineated the unity of the Church, which tract, I trust, will be
more and more acceptable to you, when you now read it so as to
approve and love. In as much as what we have expressed in
words you accomplish by deeds, by your return to the Church
in the unity of charity and peace." — Ep. li. ad confess, de
reditu, pp. 146, 147. See also Ep. Iv. ad Cornelium, given
under *4 Apostolicity"
" Nor ought it to move any faithful person, and one mindful
of the Gospel, and who remembers the injunctions of the
Apostle, who forewarns us, that in the last times, certain proud
persons, both contumacious and enemies to the priests of God,
either withdraw from the Church, or act against the Church,
when both the Lord and His Apostles have beforehand foretold
that such should now be. Nor let any one wonder that the
servant set over it is deserted by some ; wThen His own disciples
forsook the Lord Himself, while performing the greatest
marvels and mighty deeds, and the testimony of His works
demonstrating the powers of God the Father. And yet He
did not chide them as they withdrew, or grievously threaten
them, but rather, having turned to His own Apostles, said,
Will you, also, go away f Observing to wit the law, whereby
a man left to his own liberty, and placed (to act) by his own
free choice, himself for himself, chooses either death or salva
tion. Peter, however, on whom the Church had been built
by the same Lord, one speaking for all, and answering with
the voice of the Church, says, Lord, to whom shall we go f
Thou hast the words of eternal life, and we believe, and have
known that Thou art the Son of the living God. Signifying,
to wit, and showing, that they who may and have departed
from the Church, perish by their own fault ; but that the
Church which believes in Christ, and which once holds what it
has known, never departs from Him at all ; and that they are the
Church who persevere in the house of God ; ' but that they
1 Ecclesiam taraen quae in Christum credat, et quae semel id quod cog-
206 INDEFECTIBILITY
are not the plant planted by God the father, who, we see,
are not rooted with the firmness of wheat, but are blown about
like chaff by the breath of the enemy scattering them ; of
whom also John, in his epistle, says, They went out from us,
but they were not of us. For if they, had been of us, they
would, no doubt, have remained with us. Also Paul ad
monishes us, not to be moved when the wicked perish from
the Church, and that faith is not lessened by the withdrawal
of the faithless. For what, he says, if some of them have
fallen from the faith f has their unbelief made the faith
of God without effect f God forbid. For God is true, but
every man a liar. As regards ourselves, dearest brother, it
concerns our conscience to endeavor that no one perish from
the Church through our fault. But if any one shall perish of
his own will, and by his own sin, and will not do penitence
and return to the Church, we who consult for the health of all,
shall be blameless in the day of judgment ; they alone will
continue in punishments who would not be healed by our
wholesome counsel." — Ep. Iv. ad Cornelium.
" This, too, we perceive is embraced in the sacrament of
the chalice. For, as Christ, who also bore our sins, bore us
all, we see that in the water the people is meant, but that in
the wine is shown the blood of Christ. But when in the
chalice the water is mingled with the wine, the people is
united to Christ, and the multitude of believers is connected
and conjoined with Him in whom it has believed. Which
connection and conjunction of water and wine is so mingled
together in the chalice of the Lord, that that commixture
cannot be mutually separated. Whence nothing can separate
the Church from Christ ; the Church, that is the people settled
in the Church, faitlifully and firmly persevering in what they
have believed, so as that (her) indissoluble love shall not
always cleave to and abide in Him.1 But thus, in consecrating
noverit teneat, nunquam ab eo omnino discedere, et eos esse ecclesiam, qui
in domo Dei permanent.
1 Ut commixtio ilia non possit ab invicem separari. Unde ecclesiam
OF THE CHURCH. 207
the chalice of the Lord, water alone cannot be offered, as
neither can wine alone. For if any should offer wine alone,
the blood of Christ begins to be without us ; but if there be
water alone, the people begin to be without Christ ; but when
both are mingled, and by a commingled union are joined to
gether, then is the spiritual and heavenly sacrament perfected."
— Ep. Ixiii. Ccecilio.
" You write, moreover, that, < through me the Church has a
portion of herself in dispersion.' Whereas the whole people
of the Church are collected, and united and bound together in
undivided concord ; they alone can have remained without,
who, had they been within, would have had to be cast forth ;
nor does the Lord, the protector and guardian of His people,
suffer the wheat to be swept away from His thrashing-floor,
but the chaff alone can be separated from the Church, for that
the Apostle also says : For what if some of them have fallen
away from the faith ? Has their unbelief made tJie faith of
God without effect? God forbid. For God is true, but
every man a liar (Rom. iii. 3, 4). And the Lord also in the
Gospel, when the disciples were forsaking Him whilst He
was teaching, turning to the twelve, said : Will you also go
away f And Peter answered Him, Lord, to whom shall we
gof Thou hast the words of eternal life, &c. (John vi.
68-70). There speaks Peter, upon whom the Church was to
be built,1 teaching and showing, in the name of the Church,
that though a contumacious and proud multitude of men
unwilling to obey may depart, yet the Church departs not
from Christ ; and they are the Church, the people united to
the priest, and the flock adhering to its own shepherd.*
Whence you ought to know that the bishop is in the Church,
and the Church in the bishop ; and if any be not with the
bishop, that he is not in the Church ; and that they in vain
. . . nulla res separare poterit a Christo, quo minus haereat semper et
maneat individua dilectio.
1 Petrus super quern aedificanda fuerat ecclesia.
2 Ecclesia tamen a Christo non recedit, et illi sunt ecclesia plebs sacer-
doti adunata.
208 INDEFECTIBILITY
flatter themselves who, not having peace with God's priests,
creep in, and believe that they secretly hold communion with
certain others ; whereas the Church, which is Catholic and
one, is not rent nor divided, but is indeed connected together
and knit by the cement of priests cleaving to each other.1
Wherefore, brother, if you will consider the majesty of God,
who ordains priests ; if you will at length have respect to
Christ, who by His will and fiat, and His own presence,
governs both the prelates themselves, and the Church with
the prelates ... if you will most fully make satisfaction to
God and His Christ, whom I serve, and to whom, with pure
and unstained mouth, I unceasingly, both during persecution
and in days of peace, offer sacrifices, we may take into con
sideration the being in communion with you." — Ep. Ixix. ad
Pupianum,pp. 265, 260.
" The Church is one, which having obtained the grace of
eternal life, both lives for ever, and gives life to the people of
God." a— Ep. Ixxi. ad Quintum,p. 271.
"The spouse of Christ cannot become adulterate; she is
undefiled and chaste.8 She owns but one home ; with spotless
purity she guards the sanctity of one chamber. She keeps us
for God ; she appoints unto a kingdom the sons that she has
borne. Whosoever, having separated from the Church, is
joined to an adultress, he is cut off from the promises of the
Church. Neither shall he come unto the rewards of Christ,
who leaves the Church of Christ. He is an alien, he is pro
fane, he is an enemy. He can no longer have God for a
Father, who has not the Church for a mother."— De Unitate,
p. 397. For the context, see " Unity"
" Let no one imagine that good men can leave the Church.
The wind carries not away the wheat, nor does the storm over-
1 Quando ecclesia, quae catholica et una est, scissa non sit neque divisa,
sed sit utique connexa et cohaerentium sibi invicem sacerdotura glutino
copulata.
2 Quando (he is speaking of rebaptizing) una sit ecclesia quae vit»
seternse gratiam consecuta et vivit in aeternum et vivificat Dei populum.
3 Adulterari non potest sponsa Christi, incorrupta est et pudica.
OF THE CHURCH. 209
throw the tree that has a solid root to rest on. It is the empty
straw that the tempest tosses, the unhealthy trees that the blow
of the whirlwind casts down. These the Apostle John curses
and smites, saying, They went out from us, but they were not
of us, for if they had been of us, they would no doubt have
remained with us (1 John ii. 19). Hence oftentimes have
heresies been caused, and still are caused, while the per
verse spirit has no peace, while perfidy and discord hold not
unity. But the Lord permits and suffers these things to be,
the judgment of free-will remaining ; in order that, whilst the
discrimination of truth searches our minds and hearts, the
perfect faith of them that are approved may shine forth in the
manifest light. The Holy Spirit forewarns us by the Apostle,
and says : There must be heresies, that they who are approved
may be manifest amongst you (1 Cor. xi. 19). Thus are the
faithful approved, thus the faithless detected : and thus even
here, before the day of judgment, the souls of the righteous
are divided from the unrighteous, and the wheat is separated
from the chaff. These are they who, without appointment
from God, take upon themselves of their own will to preside
over the rash persons who have been brought together, estab
lish themselves as rulers without any lawful ordination, and
assume unto themselves the name of bishop, though no one
gives them a bishopric." ' — Ibid. p. 399.
" The faith and firmness of the Apostles did not fail in con
sequence of the secession of the traitor Judas from their
society ; nor is the sanctity and dignity of the confessors
amongst us necessarily impaired, because the faith of certain
1 Sine ulla lege ordinationis . . . nemine episcopatum dante. Novatian,
who is here, and in similar passages, principally aimed at by St. Cyprian,
writes as follows in his Liber de Trinitate, c. 29 (Gotland, t. iii. p. 312, and
in Tertullian, Ed. Rigalt. p. 728): "Whosoever shall blaspheme against
the Holy Ghost shall not have forgiveness, not only in this world, but not
even in the world to come. It was this spirit that in the Apostles bore testi
mony to Christ ; that, in the martyrs, showed forth the unswerving con
stancy of religion ; that, in the virgins, enclosed the admirable continency
of sealed chastity . . . destroys heretics . . . and preserves the Church in
the holiness of perpetual virginity and truth."
2 1 0 IXDEFECTIBILIT Y
of them has given way. The blessed Paul in his epistle thus
speaks, For what if some of them have fallen away from the
faith f shall their unbelief, &c. (Rom. iii.) The greater and
better portion of the confessors remain firm in the strength of
their faith, and in the truth of the law and teaching of the
Lord ; neither do they, who remember that God has declared
them worthy to find grace in His Church, retire from the
peace of the Church, and thereby their faith obtains the
greater praise, because they have withdrawn from the perfidy
of those who had associated in the fellowship of their confes
sion." — Ibid. I. c. For similar passages see the extracts from
De Unitate, under the head " Unity"
ST. ARCHELAUS, G. C.1 — u I will state briefly, for the infor
mation of all present, who and whence, and what sort of man,
this Manes is ; for he has declared himself to be that Paraclete
whom Jesus, when going to (the Father), promised to send to
the human race, for the salvation of faithful souls. . . .
Whereby, perhaps in ignorance, he would make Jesus guilty
of falsehood : for He who said that He would, not much later,
send the Paraclete, is found, after three hundred years and
more, to have sent this man, as he testifies of himself. What
will they say to Jesus, in the day of judgment, they who have
departed this life from that time to this ? Will not this be
their plea before Him : ' Do not torment us if we have not
done Thy works. For why, though Thou didst promise, un
der Tiberius Caesar, to send a Paraclete who should convince
us of sin and of justice, hast Thou at last sent him, under the
Roman emperor Probus; why hast Thou left us orphans,
though Thou didst say, IwiU not leave you orphans ; though
Thou saidst, that, as soon as Thou shouldst go, Thou wouldst
send the Paraclete ? What could we orphans do without a
guardian? We have not sinned; Thou hast deceived us.'
But God forbid that such should be applicable to our Lord
Jesus Christ, the Saviour of every soul. For He delayed not
1 A bishop of Mesopotamia, about the year 277. His discussion with
Manichseus is given by Gallandius, t. iii. BiU. Vet. Scr.
OF THE CHURCH. 211
the fulfilment of the promises, but having said, / go to my
Father, and I send the Paraclete unto you, He sent him at
once, distributing and giving to His disciples, but bestowing
in greater fulness on Paul."— Disputat. cum Manete, Gal-
land, t. iii. pp. 585, 586. The same argument is urged at
greater length, at pp. 592, 593.
ST. METHODIUS, G. C.— " The woman that appeared in
heaven clothed with the sun," &c., as given under "Au
thority." For a similar passage in explanation of Eplies. v.
25, see ibid. or. iii. n. 8, p. 688, ap. Combefis. p. 81.
ST. YICTORINUS, L. C. — Explaining Apoc. xxi. 21-25, he
says : " We believe the twelve gates to be the number of the
Apostles . . . and that the gates cannot be shut, manifestly
proves that the doctrine of the Apostles cannot by any storm
of gainsayers be severed from the truth,1 even though the
waves of the Gentiles, and the vain superstitions of heretics,
rise up against their true faith ; overcome, they shall be, as the
foaming waves, scattered, because the rock is Christ, by whom
and through whom the Church is founded."— Schol. in Apocal.
Galland. t. iv. p. 64.
CENTURY IV.
LACTANTIUS, L. C.— " From all this it is manifest, that all
the prophets foretold of Christ, that the time would come
that, being born in the flesh of the family of David, He would
build up to God an everlasting temple, called the Church, and
would summon all nations to the true religion of God. This
is the faithful house, this the immortal temple, wherein if a
man sacrifice not, he shall not have the reward of immortality.3
Of which great and everlasting temple, since Christ was the
builder, the same must needs have therein an everlasting
priesthood. Nor can there be access to the temple, and to the
sight of God, save through Him who established that temple.
1 Nulla contradicentium tempestate apostolorum doctrinam separari
rectitudine.
2 Haec est domus fidelis; hoc immortale templum, in quo si quis non
sacnficavent, imraortalitatis premium non habebit.
212 INDEFECTIBILITY
In the 109th Psalm David teaches this very thing, saying, Be
fore the day star I begot thee. The Lord hath sworn and He
will not repent : Thou art a priest for ever according to the
order of Melchisedech." — Divin. Instit. lib. iv. c. 14 ; Gal-
land. t. iv. p. 295 ; and Oxon. 1684, p. 351.
ST. ALEXANDER OF ALEXANDRIA, G. C.— " We also confess one,
and one only Catholic, the Apostolic Church, wliich is always
incapable of being overthrown,1 even though the whole world
choose to war with it ; and it is triumphant over every most
unhallowed revolt of the heterodox ; the master of the house
hold Himself having made us confident, in that He exclaims :
Have confidence, I have overcome the wwld (St. John xvi.)"-
Ep. de Arian. Ilceres. Gotland, t. iv. p. 450.
EUSEBIUS, G. C. — " The Saviour prophesied that His doctrine
would be preached over the whole world, wherever man was,
as a testimony to all the nations ; and, by a divine foreknow
ledge, He foretold that the Church too, which, during the years
of His sojourning amongst men, was not seen nor established,
should be invincible, incapable of overthrow,3 and never be
overcome by death ; but should, according to His declaration,
stand and continue immovable, as being, by His power, firmly
established and imbedded on a rock that could not be moved
nor broken. Better than all reasoning, with good cause should
the accomplishment of this prophecy put to silence the un
bridled tongues of all who, unchecked by shame, are ever ready
to give proof of their audacity. . . . For the fame of His Gos
pel has filled every country which the sun illumines ; it has
traversed all nations ; and even now, in accordance with His
words, the preaching concerning Him is more widely diffused
and increased : and His Church, of which He prophesied by
name, has stood, and has struck deep its roots, and, by the
prayers of men holy and beloved of God, it has been exalted
to the very heavens, and daily is more glorified, scattering
1 Miav nai iiovrjv xa&oXiKr}v, TTJV
fj.ev del.
Hat
OP THE CHURCH. 213
everywhere the intellectual and divine light of that holiness
which He evangelized, in no wise overcome, nor in any thing
yielding to its enemies, or even to the gates of death ; and this
because of that one word which He uttered,1 saying, / will
build my Church upon a rock, and the gates of hell shall not
prevail against it."— Prop. Evangel. 1. i. c. 3, p. 7, ed.
Paris. 1628. For a similar application of this text, see Comm.
in Ps. xvii. t. i. p. 63 ( Montfaucori) ; Ibid. p. 190; Ibid. p.
616 ; and lib. ii. De Resurr. Galland. t. iv. p. 496.
" Rejoice and be glad, 0 daughter ofSion, for behold 1 come,
and 1 will dwell in the midst of thee (Zach. ii. 10). We have
believed that the God Word dwells in the midst of the Church,'
as He promised, saying : Behold I am with you all days,
even to the consummation of the world ; and, Where two or
three are gathered together in my name, there am I in the
midst of them" — Dem. Evang. 1. v. c. 26, p. 252.
" That Christ is with us, His priests, we know from His say
ing, Lo, I will be with you, He said, all the days of your
life,3 even to the consummation of the world." — Contra Mar-
cell. Ancyr. Lib. ii. p. 26.
"On account of these passages, Marcellus recognizes the
body of the glory of the Son, and denies that His kingdom is
to be without end ; not having perceived that the word i until '
is often to be taken in a sense peculiar to the Scriptures. For
thus the Saviour spoke to His disciples : Lo I am with you all
days, until the consummation of the world : not denying that
He would be with them also after the consummation, but
teaching that even now He is with them, overlooking and
keeping4 all who have become His disciples." — Ibid. c. xiv.
p. 182.
" The Psalmist teaches that unseen and secret abiding of the
1 Aid niav kKzivrjv TJV avroS ditEcprfvaro \£%iv.
"2 Ev /LieGep yap TrjS £KKfaj6ia$ rov ®sdv \oyov
. . . Ttd6a.<->
rd<3 tfjue'paS rrj*-, £0077$
4 EitidKOTtGor Hat <pvA.drra)v.
214 INDEFECTIBILIT Y
Saviour with men after His ascension, even until now, saying :
And He made darkness His covert, His pavilion round about
Him dark water in the clouds of ike air (Ps. xvii. 12). For
no one is ignorant how He abides with us, agreeably to that
saying of His, Lo I am with you all days, even to the consum
mation of the world ; and He points out no other pavilion of
His than the holy Church, in which He promised that he would
pitch His tent, saying : Where two or three are gathered to
gether in my name, there am I in the midst of them" — Com.
in Ps. xvii. t. 1, p. 62. Nova Collect. Montfaucon. See also
the extract from Comm. in Ps. lix. given under " Authority."
" In His days shall justice spring up and abundance of
peace (Ps. Ixxi. 7). The days of our Saviour are to be under
stood as being, from His advent even to the consummation of
the world. For as we hear it said, In the days of David,
and, now tJie days of Jeroboam, so are we to take the days
of our Saviour. But they, when they had lived for a short
while, quickly passed away, therefore also have their days
failed, whilst the word spoken already has manifested what are
the days of our Saviour,1 saying, He shall continue with the
sun, and before the moon throughout all generations (/&.)> in
accordance with which words Himself promised His disciples :
Behold I am with you even to the consummation of the
world. For thus was He to continue with the sun." — Comm.
in Ps. Ixxi. 1. 1, p. 407. See also Ibid. p. 412, Ibid, in Ps.
Ixxvi. p. 461. For a similar interpretation of the words
of St. Matthew, see the treatise De eo quod ait Dominus :
non veni pacem. — Gotland, t. iv. p. 522.
" He, therefore, that promised to build His Church upon
1 The passage here referred to occurs in the preceding page :— " For as
the sun, when it rises above the earth, makes the day, and as the moon
with her light dispels the darkness of night, so also He that is here foretold,
like unto the moon, enlightens the souls that are in darkness, and in night;
and like the sun, He illuminates the whole world, and endures and abides
unto the consummation of the world. For, as long as the sun gladdens the
whole world, so long He also, abiding and enduring with the sun, enlightens
the souls of men, and like the full moon, so is He said to abide unto genera
tions and generations."
OF THE CHURCH. 215
a rock, so as that the gates of hell shall not prevail against it,
He will be its guard and protector, fencing it round and pro
tecting it, in order that the gates of hell may not prevail against
it."— Ibid, in Ps. xc. p. 594. See also the extract given un
der "Apostolicity," from « Comm. in Ps. Ixxxi. t. 1, Nova
Collect. Montfaucon."
ST. HILARY OF POITIERS, L. C. — See the extract already
given under " Unity;' from De Trinit. I. vii. n. 4.
" "Who does not see, who does not understand ? at the end
of well-nigh four hundred years, after that the only-begotten
Son of God vouchsafed to come to the rescue of the human
race, a novel and most foul infection, not of the corrupted at
mosphere, but of execrable blasphemies, the Arian plague has
now spread itself abroad, as if hitherto there had been no
Apostles, nor, after their martyrdom and deaths, any Chris
tians. So then, they who have hitherto believed, have had but
an empty hope of immortality ? We have lately learned that
these devices have for their inventors the two Eusebiuses."
Ad Const. Aug. Lib. 1, n. 5, pp. 537, 538.
ST. ATHANASIUS, G. C.— " All heresies that have abandon
ed the truth, are manifestly seen to have invented for them
selves a madness,1 and their irreligion has long since become
manifest to all men. For it is clear that the inventors of
these things went out from us, as the blessed John has writ
ten, since the opinions of these men neither were, nor are they
now, ours. Therefore, too, as the Saviour said, not gathering
with us, they scatter with the devil, watching for the sleep
ers, in order that sowing their own venom of destruction,
they may have partners in death. And since one, and that
the latest, of the heresies, and which has just now come forth,
the forerunner of antichrist, that called the Arian, being full
of wiles and wickedness, perceiving that the sister heresies,
its elders, have been publicly branded, affects to clothe itself
in the language of Scripture, as did its father the devil,
and strives again to enter into the Eden of the Church, with
n juaviar tavTaZS.
216 INDEFECTIBILITY
the view that having framed itself as Christian, it may, by
the deceitfulness of false arguments, lead astray some in their
opinions concerning Christ. ... I have thought it needful at
your solicitation, to unrip the folds of its breastplate (Job. xli.
4), and to show the ill savor of its folly." — Orat. 1, Contr.
Arian. n. \,p. 319.
" Unless the Lord build the house, and keep the city, in
vain do the laborers build and the watchmen guard (Ps.
cxxvi. 2). Therefore is the Jewish system destroyed, for it
was a shadow ; but that of the Church is firmly established,
for it is built upon the rock, and the gates of hell shall not
prevail against it" — 0 ratio iv. Contr. Arian. n. 34, t. 1,
p. 510.
Explaining Ps. Ixxxviii. 38, " And His throne as the sun
"before me : understand, by the thro fie of Christ, the Church ;
for in it He rests. The Church of Christ, then, he says, shall
be refulgent and enlighten all under heaven, and be abiding
as the sun and the moon. For this passage says so: His
throne as the sun before me, and as the moon perfect for ever,
and a faithful witness in heaven." — Expos, in Ps. p. 922, t. 1.
Speaking of the councils of Ariminum and of Seleucia,
wherein the Arians, supported by the Emperor Constantius,
endeavored to subvert the council of Nicaea, he says : " What
pressed so much, that the whole world was to be disturbed,
and that they who at this time were called clerics must run
up and down, and seek how they might learn to believe on
our Lord Jesus Christ ? For if they believed, they would not
have sought as men that had not found ; and this was to the
catechumens no small scandal, and to the Gentiles it was some
thing more than common, and even furnished them abundant
matter for laughter ; that Christians, as if just roused from
sleep, should be inquiring how they ought to believe concerning
Christ ; whilst their professed clerics, though as teachers claim
ing deference from the people, have convicted themselves of
being without faith, by seeking what they have not. . . .
What defect of teaching unto true religion was there in the
OF THE CHURCH. 217
Catholic Church,1 that they should now be in search after faith,
and should prefix the consulate of the present period to the
declarations which they have set down, about faith to wit ?
Ursacius, and Valens, and Germinius, and their associates, have
done what never happened, what never was heard of amongst
Christians : for, having written what they pleased to believe,
they prefixed to it the consulate, and the month, and the day
of the present year : thereby to show all prudent men, that
the faith of these men has its beginning, not at any prior pe
riod, but now, under Constantius. . . . These men having writ
ten ' The faith is now published,' have shown that the senti
ment of their heresy is recent, and that it was not before. But
if they have added ' of the Catholic (Church) ' 2 they have inad
vertently fallen into the extravagance of the Cataphrygians,
even so as to say with them, ' To us first was revealed,' and,
' From us begins the faith of Christians.' And as they write
on it Maximilla and Montanus, so do these inscribe it with
' Constantius, sovereign,' instead of Christ. But if, accord
ing to them, the faith dates from this consulate, what will the
fathers and the blessed martyrs do ? And what will they too
do with those instructed by themselves, and who have slept
before this consulate ? How will they wake them up to oblit
erate what they once taught them, and sow in them what they
have just now, as having made a discovery, committed to writ
ing ? So ignorant are they ; skilful only in framing excuses,
and those unbecoming and implausible, and which have at
hand their refutation. Whereas the synod of Nicsea was not
a common meeting, but there was an urgent need for it, and a
reasonable object. . . . They wrote indeed respecting Easter,
' It has seemed good as follows : ' for it did then seem good
that there should be a general compliance ; but as regards
faith, they wrote not, ' It has seemed good,' but ' Thus believes
the Catholic Church,' and at once confessed, how they believed,
thereby to show that their sentiment was not novel, but apos-
Ti yap skeins didatiKaTttaS siS svGefieiav r% KaOofanfi £HH\.rj<5iqi.
218 INDEFECTIBILITY
tolical ; and that what they wrote down was not a discovery
of their own, but the same as the Apostles had taught." — De
Synodis. n. 2-5, t. 1, pp. 573-5.1
ST. ZENO, L. C. — " If the Church is therefore the spouse of
Christ because it is chaste, and therefore honored with the
yoke of a heavenly marriage, because even after the nuptials
she thenceforward continues for ever a virgin ; 2 we who are
born of so excellent a union, <fec." — Lib. 1, Tract, iv. de Pu-
dicit. n. 1, Galland. t. v.p. 115.
ST. CYRIL OF JERUSALEM, Gr. C. — " Of old the Psalmist
sung, In the Church bless ye God the Lord, from the foun
tains of Israel (Ps. Ixvii. 27). But since the Jews, through
their evil designs against the Saviour, have been cast away
from grace, the Saviour has built out of the Gentiles a second
holy Church, the Church of us Christians, concerning which
He said to Peter, And upon this rock I will build my Church,
and the gates of hell shall not prevail against it ; and prophe
sying concerning both these (churches), David said plainly of
the first that was rejected, I have hated the church of the evil
doers ; but, of the second which is built up, he says in the
same Psalm, In the churcJies will I bless Tliee, O Lord. For
that one Church, that was in Judea, having been cut off, the
churches of Christ thenceforward are increased throughout
1 The language of the Catholic bishops at the Nicaean Council is to the
same effect. "Marvelling at the deceitful language (of the Arians), and
their guileful intentions, they said, * We have not assembled here because in
need of faith, for we have within us sound faith ; but that we may put to
shame those who impugn the truth, and are attempting to innovate. If,
then, you have written these things as if now beginning to believe, you are
not clerics, but just beginning your catechism: but if you meet us with the
same views with which we have assembled here, let there be a general
unanimity, and let us anathematize the heresies, and preserve the teaching
of the fathers."— Ibid. De Synod, n. 9, p. 557. In the Orat. quod Christus
unus sit, of which the Ben. editors say, "Jam pridem eruditorum fuit
opinio hunc librum nequaquam videri Athanasianum, licet antiqui cujusdam
et eruditi viri opus esse palam sit," an opinion also entertained by Petavius,
we read, " A faithful and unchangeable word, that the Church is invincible,
even though the gates of hell be against it, even though hell itself be stirred
against it. etc." Given in t. ii. Op. S. Ath.
8 Etiam post nuptias manet postmodum virgo perpetua.
OF THE CHURCH. 219
the whole world ; concerning which churches it is said in the
Psalms, Sing to the Lord a new canticle, His praise in the
assembly of the saints. Agreeably to which also has the pro
phet said to the Jews, I have no will in you, saith the Lord
Almighty ; and immediately after, Therefore from the rising
of the sun, even to the going down, my name shall he glorified
among the Gentiles (Malach. i.) Concerning this same holy
Catholic Church, Paul writes to Timothy : That thou mayest
know how to conduct thyself in the house of God, which is
the pillar and ground of truth" — Catech. xviii. n. 25,^?. 297.
ST. OPTATUS OF MILEVIS, L. C. — See the extracts given
under " Unity" especially pp. 159, 160, et seqq.
LUCIFEK OF CAGLIAKI, L. C. — " Thus shall you speak to
Ezechias, king of Judah : Let not thy God deceive thee, in
whom thou trusteth, saying Jerusalem shall not be given into
the hands of the king of the Assyrians (Is. xxxvii. 10).
Even thus, thou blasphemer, art thou in dangers, and seest
them not ; whilst we see God's worshippers safe guarded arid
uninjured. Whence is our safeguard and defence, but in that
we hold fast the holy faith which patriarchs, prophets, and
martyrs held, and which thou, Constantius, hast branded as
heretical."— Pro 8. Athan. Lib. 1, n. 51, p. 177. This test
of truth is advanced by Lucifer in almost every third page.
See Ibid. n. 56, p. 179. Ibid. L. ii. n. S,p. 181, et passim.
" The battle raised by thy cruelty, Constantius, rages more
violently; but see how the glory of the soldiers of Christ
keeps pace too. . . . The pangs inflicted by the tormentors,
and thy cruel punishments, conquer us not ; because He abides
in us and is established with us, who said to the holy Apostles,
/ am with you all days, even to the consummation of the
world." — Moriend.pro Dei Fil. n. 8, Gotland, t. v\.p. 248.
"Take hold gladly of what may lead thee to the feast
of Abraham, Isaac, and Jacob, those friends of God, thou man
of utter injustice, who hast dared to account thyself just, set
ting thyself above all those who have been constituted bishops
of the Church, by God's judgment, and repudiating that holy
220 INDEFECTIBILITY
faith which the Church now holds, and has always held."—
Moriend. pro Dei Filio, n. 22, GaUand. t. vi.p. 253.
ST. EPHR^M SYRUS, G. C.— On Exod. xxv. 9, he says : " He
seems to have designated the tabernacle of the Old Testament
a likeness, or a type, and a temporary tabernacle, thereby to
intimate that it was to last but for a time, and that, when at
last set aside, for it would be substituted the Church of Christ,
and that this, as being a perfect and complete pattern of the
heavenly tabernacle, would abide for ever." — T. 1, P. 2, Syr.
Comm. in Exod. p. 223.
' Thou hast also built a Church on earth, which resembles
the Church triumphant (in heaven) : its foundations love im
pelled Thee to lay, and grace presided at its completion. Thou
hast also taken it as Thy spouse, and hast made it Thine at the
price of Thy blood. But since the wicked adversary of man,
and his satellites and ministers, are striving to overthrow so
glorious a structure, do Thou, therefore, O Lord, guard it under
Thy protection, that the gates of hell may not prevail against
it; that its inherent beauty perish not ; that, in fine, its trea
sures, filled with every kind of wealth, fail not, and be not
exhausted. Fulfil, O Lord, what Thou didst promise to Peter,
the prince of the Apostles."— T7. iii. Syr. Param,. 62, p. 532.
DIDYMUS OF ALEXANDRIA, G. C.— See the extract under "Au
thority."
ST. PACIAN, L. C.— " An heretical congregation is an adulter
ess woman : for the Catholic hath never from the beginning left
the couch and the chamber of her spouse, nor gone after other
and strange lovers. Ye have painted a divorced form in new
colors ; ye have withdrawn your couch from the old wedlock ;
ye have left the body of a mother, the wife of one husband, deck
ing yourselves out with new arts of pleasing, new allurements of
corruption."—^, iii. GaUand, t. vii. See also the extract, given
under "The Sacrament of Penance," from the same epistle.
THEOPHILUS OF ALEXANDRIA, G. C.1— " The Lord who thus
1 He was made priest in the year 385 and died in 412. What remains of
his writings is collected by Gallandius, t. viii.
OF THE CHURCH. 221
spoke to the prophet : Lo, I have set thee this day over the na
tions and over kingdoms, to root up, and to pull down, and to
waste, and to build up again and to plant (Jer. i. 10), bestows
at all times the same grace upon His Church ; that the body may
be preserved whole, and that the poisons of heretical dogmas
may in nothing prevail." — Ep. ad EpipJi. Gotland, t. vii.£>. 645.
ST. EPIPHANIUS, G. C. — " Herod a stranger was then king,
and the descendants of David no longer wore the diadem. And
after the royal throne had been transferred, the regal dignity
was made to pass, in Christ, from the carnal household of Judah,
and from Jerusalem, unto the Church. And that throne is
firmly established in the holy Church of God for ever." 1 — T. i.
Adv. Hceres. (29), p. 118.
" Such as these have no power against the ark ; for holy
Noah received a commission, according to the word of the
Lord, to secure it ; as the Lord said unto him, Thou shalt pitch
it within and without ( Gen. vi. 14) ; that he might thereby
point out the semblance of the holy Church of God, which
has that efficacy of pitch, which repels pernicious and destruc
tive and serpent-like doctrines. For where is the smell of pitch,
there the snake is unable to remain." — Jb. Adv. Ilwres. (51),
p. 423.
" But I have already been busied on all these matters in that
great work concerning the faith, to which I have given the name
of the anchorage ; wherein, according to the ability of my poor
understanding, with the assistance of God, having collected, out
of the whole of Scripture, the truths of the divine testimony, I
have clearly laid down, as an anchor foi* those that wish for it,
the holy faith of the fathers, which is both apostolic and pro
phetic, and which from the beginning even until now has been
proclaimed in the holy Church of God, in order to check and
secure the mind from being driven about by the devices of the
devil, and to prevent its being injured by the violent agitation
excited in the world by the heresies. For thus did the Lord
also teach His disciples, saying, that, If what you have heard
l"Idpvrai de 6 OpovoS iv rij dyia. rov SEOV
222 INDEFECTIBILITY
from the beginning abide in you, you shall abide in me, and
I in you ; and I in the Father, and you in me. As therefore
the truths of the faith, which were from the beginning heard
from the Lord, abide in the holy Church of God ; so also on
this account do the holy Church of God and the orthodox faith
abide in the Lord ; and the only-begotten Lord in the Father,
the Father in the Son, and we in Him, through the Holy Ghost,
provided we become temples fitted to receive this Holy Spirit."
— Adv. Ifceres. (69),j?j9. 751-2. See also Adv. Ilceres. 74, given
under " Authority"
Addressing the Anomaeans, who called the Catholics tempo
raries* he says, " The holy faith of God being from the begin
ning, and ever venerable with age, though it never grows old,
always exists, and its foundations are ever firm ; it always sub
sists, having a Lord that is unlimited by time.8 Wherefore
neither is faith limited by time, but ever citizens with angels,
and makes the saints glorious from generation to generation.
Rather art tliou temporary,3 led as thou art away by error, and
proud of mind. . . . None of the ancients thought as thou
thinkest, Aetius, thou that writest against the temporaries,
thou thyself but temporary, and without antiquity." — Adv.
Hares. (76), p. 932.
" This was befitting that first of the Apostles, that firm rock
upon which the Church of God was built, and the gates of hell
shall not prevail against it. The gates of hell are heresies and
heresiarchs." 4 — T. ii. Ancoratus,p. 14, n. ix. [For the context,
see "Primacy of St. Peter" ]. See also Ibid. n. 83,^?. 88.
ST. AMBROSE, L. C. — See the two first extracts given from
this father, under " Authority."
" The Church too hath her seasons, of persecutions, to wit,
and of peace. For she seems to wane like the moon, but she
1 Xpovirai.
i'HQeov dyia. TtidnS a7tapx,rjS ov6a, nat del dp^at^ovda nai urf
itaXaiov/iievT}, E&TIV a«i.
3 Xpoj'ixo?.
4 Ilvkai 8k adov ai aipe6zi$, Mat oi
OF THE CHURCH. 223
fails not. She may be overcast with clouds, but fail she can
not ; 1 she is indeed lessened by the falling away of individuals
in the time of persecution, that she may nil up her orb by the
confession of her martyrs ; and that, made resplendent by the
victorious shedding of their blood for Christ, she may shed
more brightly the light of her devotion and faith over the
whole world. For the moon suffers a diminution of light, not
of substance, when, in her monthly changes, she seems to
quench her light, that she may borrow from the sun." — T. i.
Ilexcem. I. iv. c. 2, n. 7, p. 66. See also Ibid. I. iii. c. 12.
" The Church is buffeted, but is not overwhelmed by the
waves of worldly cares ; she is stricken, but is not weakened,
being easily able to subdue and calm down the agitation of
the waves, and the rebellion of the passions of the body.
She looks on, herself free and exempt from danger,2 whilst
others are shipwrecked, always prepared to have Christ shine
upon her, and to derive gladness from His light." — T. i. De
Abraham, 1. ii. c. 3, n. xi. p. 318.
"It is that same Peter to whom He said, Thou art Peter,
and upon this rock 2 will build my Church. Therefore,
where Peter is, there the Church is ; where the Church is,
there death is not, but life eternal. And therefore did He add,
and the gates of hell shall not prevail against it (or Him),
and I will give to thee the keys of the kingdom of heaven.
Blessed Peter, against whom the gate of hell prevailed not,
the gate of heaven closed not, but who, on the contrary, de
stroyed the porches of hell, and opened the heavenly places.
Wherefore, though placed on earth, he opened heaven, and
closed hell."8— T7. i. In Ps. xl. n. 30, pp. 879-80.
" As pure gold, so also the Church, when tried by fire,
suffers no loss, but its brightness is the rather increased, until
the time when Christ shall come nnto His kingdom, and re-
1 Obumbrari potest, deficere non potest.
2 Nonsubruitur . . . non labefactatur . . . ipsa immunis et exors periculi.
3 Ubi ecclesia, ibi nulla rnors, sed vit.-i jvtenia . . . non praevalebunt ei.
Ccelum aperuit, inferos clausit.
224 INDEFECTIBI LIT Y
cline His head on the faitli of the Church. "When He came*
to the lost sheep of the house of Israel, He had not whereon
to lay His head, but now faitli is already diffused as a per
fume, and therefore does the Church say, Jtfy spikenard sent
forth, an odor" — 2b. in Ps. cxviii. (Gimel) n. 1,p. 995.
Commenting on St. Luke ix. 20, he says : " Thy rock is
faith : the foundation of the Church is faith. If thou be a
rock, thou wilt be in the Church, because the Church is upon
a rock. If thou be in the Church, the gates of hell shall not
prevail against thee. The gates of hell are the gates of
death, but the gates of death cannot be the gates of the
Church. — T. i. Expos, in Luc. L. vi. n. 98, p. 1407.
ST. JEROME, L. C. — u I congratulate with you and give
thanks to Christ my God, that, with a holy disposition, you
have, from the falsehood of the Sardinians, turned yourself
to the sweet savor of the whole world ; and that you do not
say, after the fashion of some men, Save me, O Lord, for
there is now no saint (Ps. xi.) ; whose impious words make
void the cross of Christ ; bring the Son of man under the
yoke of the devil ; and understand the complaint, uttered by
the Lord concerning sinners, as though spoken of all man
kind : 1\7tdt profit is there in my Hood, wh list 1 go down to
corruption (Ps. xxix.) But God forbid that a God should
have died in vain. The strong one has been bound, and his
goods rifled. The words of the Father have been fulfilled :
Ask of me, and I will give Thee the Gentiles for Thine in
heritance, and the uttermost parts of the earth for Tlnj pos
session (Ps. ii. 8). lie hath set His tabernacle in the sun,
and there is no one that can hide himself from His heat (Ps.
xviii.) Full of the God, the Psalmist sings, The swords of
the enemy have failed unto the end, and their cities Thou hast
destroyed (Ps. ix.) And where, I ask, are those righteous
overmuch, yea, profane overmuch, who assert that the syna
gogues are more numerous than the churches ? Then, how
have the cities of the devil been destroyed, and unto the end,
that is, the consummation of ages, have the idols fallen down ?'•
OF THE CHURCH. 225
If Christ have not a Church, or if He have one in Sardinia
only, He has become beyond all measure poor. And if Satan
have possession of Britain, the Gauls, the East, the people of
India, the nations of barbarians, and of the whole world at
once, how is it that the trophies of the cross have been re
moved to the corner of this whole world ? His powerful ad
versary has forsooth yielded up to Christ that refuse of earth,
Sardinia ; he would not own those ghastly creatures, and their
miserable province." — T. ii. Adv. Luciferi. n. 14, 15, col.
186, 1ST. See also the extract from t. ii. col. 693, under
" Supremacy of St. Peter"
Commenting on. Is. iv. 5, 6, " We refer all this to the first
advent of Christ, concerning whom we also read in the
Psalms, He hath protected me in the secret place of His
tabernacle, lie hath exalted me upon a rock (Ps. xxvi.)
Upon which rock the Church being built, it is not shaken
by any tempest, it is not overthrown by any wind or hurri
cane." J — T. iv. in Is. col. 67. See also the extract under
"Authority," from t. iv. col. 439, 440.
" I will my sanctification, or my sanctuary, in the midst of
them for ever (Ezech. xxxvii.), which the Jews interpret of
the temple built under Zorobabel. But how can the phrase
for ever hold good, seeing that the temple built by Zoroba
bel, and which was afterwards restored by many others, was
burnt down by the Eomans ? All this is to be referred to the
Church, and to the times of the Saviour, when the tabernacle
was set in the Church ; He became our God, and we His peo
ple."— T. v. I. xi. In Ezech. col. 440.
" Hence we may understand, that even to the end of the
world the Church may be indeed shaken by persecutions, but
never can be overthrown ; be tried, not conquered. And this
will be, because the Lord God Almighty, or the Lord its God,
of the Church, to wit, has promised that He will effect this ; and
His promise is nature's law." a — T. vi. I. iii. c. 9, In Amos. col. 358.
1 Super quam (petram) fundata ecclesia nulla tempestate concutitur,
nullo turbine ventisque subvertitur.
2 Ecclesiam usque ad finem inundi, concuti quidem persecutionibus, sed
226 INDEFECTIBILITY
" The gates of hell shall not prevail against it. I consider
the gates of hell to be vices and sins, or certainly the doctrines
of heretics, by which men are enticed and led to hell." ' — T.
vii. 1. iii. in MatL col. 124. See the extract under "Author
ity" from t. vii. col. 244.
ST. J. CHRYSOSTOM, G. C. — " Christ's prophecies were of two
kinds, one to be accomplished in this world, and the other
after its consummation ; and one establishes and demonstrates
with great completeness the truth of the other. I will give
an example, for what has been said is obscure, and therefore
will I try to make it plainer. There were twelve disciples
that followed Him, but of the matter of the Church no one
had at that time formed any idea — nay, no one knew anything
of its name. What then did He say and prophesy, when well
nigh the whole world was held in godlessness ? Upon this
rock I will build my Church, and the gates of hell shall not
prevail against it. Examine the declaration as you please,
and you will see its resplendent truth. For in sooth it is not
alone wonderful that He built it throughout the universe, but
that He made it also invincible, though assailed by so great
conflicts.2 For the gates of hell are dangers that lead down to
hell. Seest thou the truth of the prophecy ? Seest thou the
force of the event? Seest thou words shining brightly by
deeds ; and an invincible power effecting all things with ease ?
For do not, because the declaration, I will build my Church,
is brief, hurry over it heedlessly ; but develop it in your
mind, and reflect what it is to have, in a short time, filled
with so mighty churches, all the earth beneath the sun. [He
then adduces the usual arguments connected with the propaga
tion of Christianity.] Thus did they build the Church. How
and in what manner ? By His power who gave it them in
nequaquam posse subvert! ; tentari, non superari. Et hoc fiet, quia Dorai-
nus . . . se facturum esse pollicitus est ; cujus promissio lex naturas est.
1 Vel certe haereticorum doctrinas, per quas illecti homines ducuntur ad
tartarum.
* *Axzip<*)Tov Elpya.6a.TO, ual dxEipwroy vrto rotiovroov
OF THE CHURCH. 227
command. For He pioneered the way before them ; Himself
making all, even the most difficult things, easy. For had
there not been a divine power that was bringing things to
a successful issue, they would not even have had a begin
ning or a starting-place. For how could they ? But He that
said, Let heaven be, and produced His work, and Let the earth
be based, and produced its substance ... the same also plant
ed these churches. And that very declaration, / will build
my Church, effected the whole. For such are God's words,
creative of deeds, of deeds wonderful and strange. For as
He said, Let the earth bring forth the green herb, and all was
at once a paradise ; so also now He said, / will build my
Church, and it is done with all ease ; and though tyrants
armed against it, and soldiers brandished their weapons
He sowed the word of the Gospel ... for they had, fighting
for them and aiding, the irresistible power of Him who said,
Upon this rock 1 will build my Church, and the gates of
hell shall not prevail against it. Now reckon up how many
princes have since that time set themselves against it ; how
many have raised the most grievous persecutions ; consider in
what state the faith has been in all preceding ages, when but
newly planted, while the minds of men were more tender
and yet all these snares and assaults were scattered more easily
than a spider's web ; were dissolved more swiftly than smoke ;
and passed away more rapidly than dust. . . . Seest them the
force of the prophecy, and the gates of hell shall not prevail
against it f From these have faith as regards the future, and
that no one will prevail against it.1 For if, when it consisted
of but a few persons ; when it seemed to be a mere matter of
novelty; when the doctrine was fresh planted; when such
were the conflicts, and so dread the strifes enkindled on every
eide, they prevailed not, they overcame not, much more now
that it has taken possession of the whole world, and every
place, both mountains and valleys, &c. . . . Yea, sooner shall
"Axe TOVTGOV TCidreve Kepi TWV H£\\ovTa>vy nod on ovdelS
228 IXDEFECTIBILITY
earth and heaven pass away, than any word or prophecy of
His be proved false . . . heaven and earth . . . and with
good cause, for they are not words, but God's words, effective
of deeds. ... As I have before said, this prophecy concern
ing the Church has manifested the greatness, the eminence,
the vastness of His truth, His providence, His goodness, His
watchfulness. Come, now, let us take in hand also another
prophecy, which shines brighter than the sun, and is clearer
than its rays, which lies under the observation of all men, and
which stretches out itself unto all future generations, as does
the preceding prophecy also.1 For of this nature are the
greater part of His prophecies. They are not limited to a
brief period, nor are they completed in (for) one generation,
but for all men, as well those who are now, and those who
shall next be, for those after them, and for those that shall
come after them again, and so for all the successions of men
even to the consummation, do they (the prophecies) furnish
means of ascertaining the force of their inherent truth, even
as does the preceding prophecy. Yea, for from the day that
it was spoken even to the consummation of the world, has it
remained iirm and unshaken, flourishing, resplendent, gaining
power day by day, accumulating, acquiring fresh force, en
abling all those who have lived from that day, even unto those
who shall be until the coming of Christ, to reap the great
est advantages from it, and to derive thence unspeakable aid.
For our predecessors and theirs, and theirs again, well knew
its power, as they beheld the contests excited against it, and
the dangers and troubles, the tumults, the waves, the storms ;
but beholding it still not overwhelmed, not vanquished, not
overcome, not extinguished, but flourishing, increasing, raised
to a mightier elevation. . . . Seest thou how what He built
no one has destroyed ; and what He destroyed (the temple of
Jerusalem) no one shall build up ? He built the Church, and
no one could destroy it ; * He destroyed the temple, and no
rat$ nerd ravra ysveal^ itapenTEivonevrjv, codirep xal
rtporepav.
avrrjv
OF THE CHURCH. 229
one is able to build it up again." — T. i. Contr. Jud. et Gent,
quod Christus sit Deus, n. 12-16, pp. 702-4, 706-8.
The same argument occurs again, in brief , in the same vol.
or. v. Contr. Jud. n. 2, pp. 769, 770. See also T. iii. Horn.
ii. In Inscript. Actor, n. 1, 2, pp. 73-76, where portions of
the passage already extracted are repeated.
" There is nothing equal to the Church. Tell me not of
walls and arms : for walls grow old with time ; but the Church
never grows old ; 1 walls barbarians destroy, but the Church not
even demons can overcome. And that my words are not empty
boasting, facts testify. How many have waged war against
the Church, and they that warred against her have perished ?
but she has been raised up above the heavens. Such is the
mightiness of the Church : warred against, she conquers ; de
vised against, she overcomes ; assailed with insult, she is made
more resplendent : she receives wounds, but sinks not beneath
the ulcer ; agitated by the waves, she is not submerged ; tem
pest-tossed, but she suffers no shipwreck ; wrestles, but is not
overthrown ; she fights as the pugilist, but is not beaten. Why
then has He permitted the contest ? That He may exhibit
a more glorious trophy." — T. iii. De Capto Eutropio. n. I, pp.
461, 462.
" Withdraw not from the Church ; for nothing is stronger
than the Church.2 Thy hope, the Church ; thy safety (salva
tion), the Church ; 3 thy refuge, the Church. Than heaven
she is higher, than earth more extended. Never does she
grow old, but her age is ever vigorous. For this cause, the
Scripture showing her firmness and ircmovableness, calls her
a mountain ; her incorruptibility, calls her a virgin ; * her
magnificence, calls her a queen ; that connection which she
has with God, calls her a daughter, &c." — T. iii. De Capto
Eutropio. n. 6, p. 467.
1 'EHKA.tf<5ta<3 ovdkv i6ov . . . rj kKK\.r^6ia dk ovdeTtore yrjpq..
9 Ovdev ydp kKKhyGiaS itixvporepov.
3 'HtfGOTTjpta 6ov rj kKH\.r^6ia.
* To agflopovj avrrfv naXei itxpQevov.
230 INDEFECTIBILITY
" Nothing, O man, is more powerful than the Church. Give
up thy conflict with her, if then wouldst not have thy power
destroyed ; wage not war against heaven. If thou war
against man, thou wilt either conquer, or be conquered ; but
if thou war against the Church, it is impossible for thee to con
quer ; ' for God is stronger than all men. Do we provoke the
Lord to jealousy ? are we stronger than He? (1 Cor. x. 22).
God hath rooted (her), who attempts to shake (her) ? Thou
knowest not His power. He looketh upon the earth, and
tnaketh it to tremble (Ps. cii.) ; He commandeth, and the things
that were made He hath continued. If the troubled city He
hath established, much more can He settle the Church. The
Church is stronger than heaven.2 Heaven and earth shall
pass away, but my word* shall not pass away. What words ?
Thou art Peter, and upon this rock I will build my Church,
and the gates of hdl shall not prevail against it : if thou be
lieve not the word, believe the facts. How many tyrants
would fain have overcome the Church ? . . . and they pre
vailed not. Where are those that warred against her ? They
are unnamed ; they are buried in oblivion. But where is the
Church ? She shines brighter than the sun. They are
quenched ; she is immortal. If when the Christians were few
in number, they were not conquered, now that the universe is
full of true religion, how wilt thou be able to conquer? Hea
ven and earth shall pass away, &c., and very justly. For the
Church is dearer to God than heaven is. [He continues in the
same strain, and winds up his argument as follows :] Dost
thou not hear the Lord saying, Where two or three are gathered
together in my name, there am I in the midst of them ; and
where so numerous a people is united in love, is He not pre
sent ? I have His pledge : do I confide in my own strength ?
I hold His written word. That is my staff ; that my security ;
that my waveless harbor. Though the world be shaken, I
hold fast His written word : I read it ; those words are my
wall and safety. What are those words ? / am with you aU
1 Ninrjtiai 6s a^x^^oy' 2 'H iHH\rj6ia ovpavov
OF THE CHURCH.
the days, even to the consummation of the world. Christ
with me, and whom shall I fear ? Though waves may be
stirred up against me, though the ocean, though the wrath of
kings, to me all these are less than a spider's web." _ T. iii.
Sermo Anteq. iret in exilium, n. 2, pp. 495, 496.
"In the last days the mountain of the Lord shall le mani
fest (Is. ii.) See the accuracy of the prophet, who not only
declares the fact, but also signifies the time. For what Paul
says, When the fulness of the time was come, and elsewhere
again, In the dispensation of the fulness of the times, this is
expressed by the prophet by, In the last days. He also de
signates the Church a mountain, and her dogmas impregnable.
For even as though one should oppose against mountains,
countless troops of soldiers, stretching their bows, hurling their
spears, and bringing up machines, they will not be able to
harm them, but will be withdrawn after having exhausted
their own strength ; even so also all they who have fought
against the Church have not shaken her, but, having worn out
their own strength, have been put to shame, scattered when
they struck at her, weakened by hurling their weapons at her,
and in their activity vanquished by those who remained
passive. For what is marvellous in the Church is not that she
conquered, but also that she conquered in the way she did.
For attacked, pursued, smitten in a thousand ways, they not
only did not lessen her, but she even increased, and by re
maining passive only did she utterly disperse those engaged
in active assault upon her. . . . Therefore did he call her
a mountain . . . the firmness, the immovableness, the lofti
ness, the invincibleness of the Church did he indicate by that
appellation, mountain.' And another prophet also compares
those who have put their trust in God to a mountain, setting
forth that they cannot be overthrown. Manifest : this needs
not any further explanation : in such a manner does the very
nature of facts send forth a voice louder than any trumpet,
1 OVTGO ual TT?S kuKXritiaS TO Ctreppdv, TO dnivriTov, TO vTbrjXov, TO
232 INDEFECTIBILITY
making known the splendor of the Church. For neither the
sun, nor the sun's light, is so plain, as what regards the Church.
For the house of the Lord is on the tops of the mountains"
—T. vi. in Is. c. ii. n. 2, pp. 24, 25.
" There, man is the pilot, but here it is Christ. And there
fore is the vessel tossed by the tempest, but the waves over
whelm her not. For she might indeed have sailed in the calm,
but the pilot would not allow it, that thou mightest see both
the endurance of those sailing in her, and the wisdom of the
pilot. Let Gentiles and Jews give ear to our good deeds, and
to the pre-eminence of the Church. By how many has the
Church been warred against, yet she never has been vanquished.
How many tyrants, generals, kings, Augustus, Tiberius . . .
contended strenuously against her when she had but just struck
root, and yet they uprooted her not ; yea they that warred
against her are no longer named, and have sunk into oblivion,
whilst she that was warred against o'ertops the heavens. For
see not, I pray, merely that the Church is on the earth, but
also that she has her dwelling in heaven. Whence is this
manifest? The evidence of facts demonstrates it. Eleven
disciples were the warred against, the entire world opposed
them ; but the opposed conquered, and their opponents have
been removed ; the sheep overcame the wolves. Thou hast
seen the shepherd sending his sheep into the midst of wolves,
so that they might not, even by flight, secure their safety.
What shepherd did this? Even Christ did it ; that He might
show thee, that these good deeds are not in accordance with
the natural course of events, but above nature and that usual
course. For the Church is more tirmly rooted than heaven.1
But, perhaps, the Gentile condemns me of boasting. But let
him wait for the proof of these things, and learn the power
of truth ; how it is an easier thing for the sun to be quenched,
than for the Church to be made invisible.2 Who, he asks,
prophesies this ? He that laid her foundations. Heaven and
1 'H yap tKKXrjGia ovpavov /uaAAov
9 rov
OF THE CHURCH. 233
earth shall pass away, but my 'words shall not pass away.
Tliis He not merely said, but fulfilled. For, wherefore did He
found her more firmly than heaven ? Because the Church is
more precious than heaven.1 Why is heaven? on account of
the Church, not the Church on account of heaven. Heaven is
on account of man, not man on account of heaven." — T. vi.
In Hind, Vidi Doin. Horn. iv. n. 1, 2,j9j9. 141, 142.
'* Seest thou how He also leads Peter to high thoughts con
cerning Himself, and reveals Himself, and points out that He
is the Son of God by these two promises (viz. St. Matt. xvi.
18, 19). For those things which are peculiar to God alone, —
to loose sins, and to make the Church incapable of overthrow,2
in so great an irruption of waves, and to exhibit a fisherman
more firm than any rock, whilst the whole world is battling, —
these things He promises that He will give to him : 3 as the
Father, speaking to Jeremias, said that He would set him as a
pillar of brass, and as a wall, but him indeed to one nation,
but this man to every part of the habitable globe.4 I would
gladly ask those who wish to lessen the dignity of the Son,
which gifts were the greater, those which the Father gave to
Peter, or those which the Son gave him ? For the Father did
indeed vouchsafe to Peter the revelation of the Son, but the
Son sowed both His own and the Father's (revelation) in
every part of the world, and to a mortal man He entrusted the
authority over all things in heaven, when He gave him the
keys ; who extended the Church in every part of the world,
and declared it to be stronger than heaven : 5 for heaven and
earth shall pass away, but my words shall not pass away"-
T. vii. Horn. 54 in Matt. n. 2, pp. 616, 617. See also Ibid.
1 Aid rl ydp /*aX.Xov ovpavov /usi^ova avrrjv eQeiieMwtie; njutoo-
repa ydp ovpavov 77 EKHXrjGia.
8 To dnepiTpETtTov rr?v EHKXrjtiiav noirftiai.
3 Tavra avr<£ kTtayye'XXf.Tai dcotiEiv.
4 Tlavraxov rrj1-, oiKov^Evrj^.
6 Tov ovpavov I6xvpor£pov dnEcprjVEv. Another similar application
of this text occurs in the same volume (Horn. 77, n. 1, p. 836): "Manifest
ing that the Church is more precious than heaven and earth."
234 IXDEFECTIBILITY
Horn. 82, n. 3,j9. 887; and the extract under " Catholicity"
from T. x. Horn. 6, in 1 Ep. ad Cor. n. 3, pp. 54, 55.
" But wouldst thou fain also learn the force both of these
promises and predictions, and the truth of those that have pre
ceded, and of those that are to come after the present state of
things ? Behold with me a golden chain woven cunningly
from the beginning. He said some things to them concerning
the churches, and concerning future things ; and He that said
them performed miracles. Wherefore from the way that
what He said has fallen out, it is plain that both the miracles
are true, as also the future things promised. But that what I
have said may be clearer, I will make it manifest from actual
facts. He raised Lazarus by His mere bare word, and showed
him alive again ; He said that the gates of hell shall not pre
vail against the Church, and that he that hath left father or
mother shall receive a hundred fold in this world, and shall
inherit life everlasting. Accordingly, there is one miracle,
that of Lazarus, whilst there are prophecies, one indeed pointed
out here, but the other in the world to come. Now see how
they are till proved by one another. For should any one not
believe that Lazarus rose again, from that prophecy spoken
concerning the Church let him believe the miracle ; for what
was spoken so many years before then came to pass, and re
ceived its accomplishment, for the gates of hell have not pre
vailed against the Church. He therefore that spoke the truth
in that prophecy, it is plain that He also performed the mira
cle ; whilst He who both performed the miracle, and brought to
an accomplishment what He had said, it is plain that He also
in the prophecy which relates to the future, speaks the truth.
. . . For the things already done and spoken are the surest
pledges of the future things that they shall come to pass. All
these things, therefore, and things like to them having drawn
together from the gospels, let us say to them, and stop their
mouths. But should any one say, ' How then is it that error
has not been utterly extinguished ? ' Let this be our answer :
4 Ye are the causes, ye who rebel against your own salva-
OF THE CHURCH. 235
tion.' " — T. x. Horn. vii. in 1 Ep. ad Cor. n. 9, p. 74.
also the extract from T. xi. Horn. v. in Ep. ii. ad Thess. un
der " Authority ; " also T. xii. Zfom. xxi. m Ep. ad Hebr. n.
3, p. 283.1
ST. GAUDENTIUS, L. C. — " We behold the moon, that is, the
Church, which in peace increases, in persecution wanes (the
fulness of its circle wanes, not the brightness of its light) ;
we see it now shining like the sun over the whole world." —
D# Lectione Exod. tr. iii. p. 948, t. v. Max. Bib. PP.
ST. ASTEEIUS, G. C.2 — " Through Peter, become a faithful
and genuine hierophaiit of true religion, the stability of the
churches is preserved incapable of overthrow and unswerving
. . . yea, though, from the time that the Gospel was first
preached, assailed by many trials, and by ten thousand tyrants,
and though the devil before them would fain have overthrown
it to the earth, and remove us from our foundations. As the
saving word says, the rivers flowed down as wintry floods, the
vehement winds of the devilish spirits beat upon it, and the
heavy rains of those who persecuted the Christians fell against
it, and yet nothing was seen to be more powerful than the
1 At the end of volume sixth, the Benedictine edition gives three ser
mons which are declared, though not St. Chrysostom's, to have been written
at Constantinople during his lifetime. In the second (p. 627) is the follow
ing: " The Lord is clothed with strength, and hath girded Himself. And
what follows? For He hath established the world, which shall not be
moved. For as sin at first moved the world, the Saviour came and planted
the cross, and established the world. Thou art Peter, and on this rock, &c.,
and Paul, But the sure foundation (of God) abideth, having this seal (2
Tim. ii.) Two words therefore did the Lord utter, Upon this rock 1 will
build my church, and the gates of hell shall not prevail against it. He used
no pomp of words. He did not say: 'I firmly establish the Church, and
not kings, not tyrants, not rulers, not executioners, not the wise, not the
ignorant, not orators shall overcome the Church, — for unconquered and in
expugnable is the kingdom of Christ (ajuaxoS nai dnarayGOYidroS r)
fiatiiheia xpitirov)' — but by a word He manifested His power, and by this
simple declaration confirmed His promise, upon this rock 1 will build, &c.
Two words, not mere words, but the words of a God. For He that by a
word established the heavens, and with a word founded the earth, He also
built the Church, and walled it round, and established the world, which shall
not be moved."
2 Bishop of Amasea after Eulalius. He died about the year 400, at a
very advanced age. The edition used is that by Combefis.
236 INDEFECTIBILITY
bulwark set up of God," &c. ; as given under " Primacy of
St. Peter" from Homil. in Apost. Petr. et Paul. t. i. Combe-
fis. Nov. Auctar*
CENTURY V.
ST. AUGUSTINE, L. C. — It seems almost useless to cite ex
tracts on this subject from this father, since nearly the whole
discussion, in the " Collatio Carthagin." is made to turn on
this fact, that no human vices, &c., could destroy the Church,
or the Church's universality, seeing that Christ had promised
that such should not be destroyed : " nisi forte plus contra
ecclesiam valuit homo peccans, quam pro ecclesia Deus jurans."
" In Thy tabernacle I shall dwell for ever (Ps. Ix. 5). As,
not for a brief period was the Church to exist on this earth,
but the Church will be here till the end of the world, therefore
does he say, I shall dwell in Thy tabernacle for ever. Let the
enemy rage as he pleases, let him assail me, lay snares against
me, multiply scandals, and make my heart sore, 1 will dwell
in Thy tabernacle for ever. The Church shall not be con
quered ; shall not be rooted up ; nor give way before any trials
whatever, till the end of this world shall come,1 and out of this
temporal dwelling-place we be received into that eternal one,
unto which may He lead us who has become our hope : I will
dwell, &c. . . . ' If the Church were here for but a few days,
the snares of the tempter would soon have an end.' Good :
them wouldst fain have the temptations last but a few days,
but how could she gather together all that are born, were she
not here long, if her existence were not stretched out even
unto the end."— T. iv. Enarr. in Ps. Ix. n. 6, col. 837.
" There are some who say : ' She, that was the Church of all
nations, is already no more ; she has perished.' This they say
who are not in her. The impudent assertion ! Is she no more,
because thou art not in her ? Look to it lest thou, for that
cause, be no more : for she will be, though thou be not.9
1 Non vincetur ecclesia, non eradicabitur, nee cedet quibuslibet tenta-
tionibus, donee veniat hujus saeculi finis.
5 O impudentera vocem ! Ilia non est, quia tu in ilia non es ? Ilia erit,
etsi tu non sis.
OF THE CHURCH. 237
This assertion, abominable, detestable, full of presumption
and falsehood, upheld by no truth, without one spark of wis
dom, devoid of all wit, vain, rash, hasty, pernicious, the Spirit
of God foresaw, and as it were struck at such when it an
nounced unity, When the people assemble together and kings
to serve the Lord (Ps. ci.) . . . And because there were to
be certain men who would say against her, < She wras, but is
not,' Declare unto me, she says, the fewness of my days (Tb.)
What is it that I know not what individuals who withdraw
from me mutter against me ? How is it that these lost men
contend that I have perished ? For undoubtedly they say,
that ' I was, but am not.' Declare unto me the fewness of my
days. I ask Thee not of those eternal days ; they are with
out end, where I shall be ; I ask not about them ; I ask about
my days during time, declare unto me the days of my sojourn
ing here. The fewness of my days, not the eternity of my
days, declare unto me. Declare unto me, how long 1 shall be
in this world, on account of those who say, ( She was, and
already she is not : ' on account of those who say, ' The Scriptures
have been fulfilled ; all nations have believed, but the Church
of all nations has apostatized and perished." What means
this, Declare unto me the fewness of my days? And He
declared, nor wras this word vain. Who declared unto me,
but the way itself. How did He declare f Behold ! I am
with you : even to the consummation of the world (Matt,
xxviii.) But here, they rise up, and say, " / am with you.
He says, even to the consummation of the world, because He
foresaw us, because the party of Donatus will be on the earth."
Tell me, is this she who said, Declare unto me the fewness of
my days, and not rather she who said, higher up, When the
people assemble together, and kings to serve the Lord. [He
pursues the same argument at length, and concludes] : There
fore, even to the end of the world, is the Church in all na
tions ; ' and this is the fewness of her days, because whatso
ever has an end is few ; that so, from this fewness, she may
1 Ergo usque in finem sseculi ecclesia in omnibus gentibus.
2 38 INDEFECTIBILITY
pass into eternity.'' — T. iv. Enarr. in Ps. ci. n. 8, 9, col.
1576-1578.
" lie has founded the earth upon its firmness,* it shall not
be moved for ever (Ps. ciii. 5). There is a difficulty here, if
the words be taken literally. . . . Let us turn ourselves to seek
for something that is here set down figuratively. He has
founded the earth, I understand the Church. The earth is
the Lords, and the fulness thereof (Ps. xxiii.) ; I understand,
by the earth, the Church. She is the earth that thirsteth ; she
it is that speaketh in the psalms — for she alone, out of all,
says, My soul is like earth without water unto Thee (Ps.
cxlii. 6). ... By the earth, therefore, I understand the Church.
What is the firmness upon which she is founded, but her
foundation ? . . . What is that foundation ? Other foundation,
he says, no man can lay but that which is laid, which is Christ
Jesus. There then are we firmly founded : with reason, be
cause that we are there founded, we shall not be moved for
ever • for nothing is stronger than this foundation. Thou
wast infirm, but a firm foundation supports thee. On thyself
thou couldst not be firm ; thou wilt be ever firm, if thou with
draw not from that firm foundation. It shall not be moved
for ever. She is the predestined pillar and ground of
truth." a— T. iv. Enarr. in Ps. ciii. n. 17, col. 1628-29.
" There follows (in the Creed) after the commemoration of
the Trinity, the Holy Church. God and His temple have been
shown you. For the temple of God is holy, says the Apostle,
which ye are (1 Cor. iii. 7). This is the holy Church ; the
one Church, the true Church, the Catholic Church, which
fights against all heresies. She may fight, but cannot be de
feated. All heresies have gone out from her like useless
branches cut off from the vine : but she remains in her own
root,3 in her own vine, in her own charity. The gates of hell
1 Super firmitatem ejus.
1 Ipsa est praedestinata columns et firmamentum veritatis.
3 Pugnare potest, expugnari tamen non potest. Haereses enim de ilia
exierunt. Ipsa autem manet in radice sua.
OF THE CHURCH. 239
shall not conquer her." — T. iv. De Symbolo, ad Catech. n. 14
(al. 6), col. 927-28.'
ST. ISIDORE OF PELUSIUM, G. C. — " The Church is firmly
built, and not even the gates of hell can overthrow it, as the
God that made it promised."2 — Z. i. Ep. eccxi.p. 83.
" To the deacon Eutonius, concerning our Saviour's declara
tion relative to the Church, that the gates of hell shall not
prevail, &c. Kot that no one should war against, or try to
destroy, the Church, but that many should oppose her, but
should be vanquished by her power, is it said, and the gates of
hell shall not prevail against it, the Church to wit. And
thus has it befallen : she has indeed been warred against, but
has not been vanquished, yea, has shone forth more resplendent
than they that tried to destroy [quench] her." — L. iii. Ep.
vi. pp. 25T-58.
ST. CYRIL OF ALEXANDRIA, G. C. — " Then the Church of the
Gentiles shone forth, having Christ dwelling within it, He the
end of the law and of the prophets. . . . And I am of opinion,
that that truer tabernacle was foretold to us by the prophet
Isaias, who says unto each one that is called in faith unto
righteousness : Thine eyes shall see Jerusalem, rich cities,
tabernacles that shall not be moved, neither shall the stakes of
that tabernacle be stirred, nor shall the cords thereof be broken
for ever (xxxiii. 20). For God's city is the Church, of which
blessed David has made mention, saying, Glorious things are
said of thee, O city of God (Ps. Ixxxvi.) For she is rich,
and is adorned with gifts from on high, even from heaven,
and has a solid foundation upon what is firm, both a founda
tion and a permanency,3 for, according to the Saviour's word,
The gates of hell shall not prevail against it." — T. i. I. x.
De Ador. in Sp. et Ver. p. 332. See also T. i. Glaphyr. in
Genes. 1. iv. p. 130, B.
1 Aufert portas inferni. Quid est portas inferni tollere, nisi mortis im*
perium removere ? So St. Augustine, t. v. Serm. ccclxiv. n. 4, col. 2145-6.
2 Avrrj yap sprfpsttfraz, ual ovre vrto ttv'X.cdv aSov Kvpisverai, 00$
so dpddaS avrrjv SEO^ kTtrjyyEi\.aTo.
3 ApprjKTov e'xovda Tijv kv fteftaica <5rd(5iv, i'dpvdtv rk xai dia/novrjv.
240 INDEFECTIBILITY
" It is befitting that they wlio sing this canticle (Is. xxvi.)
should say of the Church of our Saviour, Lo ! a fortified city
and our safety / for the gates of hett shaU not prevail against
it (Matt, xvi.), according to the declaration of our Saviour, for
it is girded round as with a double wall, both by the aids ' of
the holy angels, and by that which is from above, and from
God, who is its bulwark." — T. 2, Comm. in Esai. Lib. iii. t. i.
p. 358. The text of St. Matthew given above is also quoted
in the same sense. — Hid. Lib. iii. p. 460.
" 1 have raised him up a king with justice, and all Ms
ways are right (Is. xlv. 13). The ways of Christ are right,
and lie has built the holy city, that is, the Church, wherein
also He dwelleth. For He abideth in the saints, and we have
become temples of the living God, having Christ within us
through the participation of the Holy Spirit. He, therefore,
founded the Church, Himself being the foundation, in which
we also, as rich and precious stones, are built into a holy
temple, as a dwelling-place for God in the spirit ; the Church,
having Christ for a foundation, and an immovable support,2
is perfectly immovable : For behold 1 lay the foundations of
Sion, a stone elect, a corner stone, precious, and he that
believeth on Iliin shall not be confounded." — T. ii. Co/nm. in
Esai. 1. iv. or. 2, p. 012.
" Be renewed unto me, ye islands. Israe IshaU be saved
by the Lord with an everlasting salvation (Is. xlv.) As the
islands of the sea are ever buffeted by the assaulting waves,
but remain immovable, and receive the vessels that are, at
times, in danger, opening to them a harbor undisturbed by
the waves ; so the churches of Christ lie in the very midst of
the tumult and the wilderness of life, and are assailed by
countless trials ; but they have in Christ immovableness, and
they receive into their resting-place those who fly from the
vain and empty restlessness of the things of the world."-
Ibid. p. 61 5 L. v. See also the extract, given under " Au
thority," from Ibid. L. v. pp. 768-769. Also T. iii. Comm. in
vnofiaftpav.
OF THE CHURCH. 241
Joel. p. 239, C. and lUd. p. 245, B.C. Also, Ibid. p. 245,
where his usual explanation of St. Matt. xvi. 18, is again met
with; as also again, Ibid. Comm. in Soption. p. 601, B.C. ;
also p. 619, E. p. 796, C. ; and " T. iv. m «Awwi. I. x.p. 916."
ST. PROSPER OF AQUITAINE, L. C. — "Declare unto me the few
ness of my days (Ps. ci. 24). All that ends and passes away
is brief ; for this temporal life in comparison with eternity is
brief : the Church for this cause asks to have her days declared
unto her, that she may know that she is to endure unto the
end of the world,1 until the days come which can neither be
numbered nor end. Call me not away in the midst of my
days (per. 25). Let not, she says, my days be shortened, until
the consummation of the world, as thou hast promised ; until
the fulness of the Gentiles come in, and all Israel be saved."
—In Ps. ci. col. 377.
" The deep like a garment is its clothing • above the moun
tains shall the waters stand (Ps. ciii. 6). By the word earth
we have understood the Church foretold, which, having Christ
for its foundation, shall not be moved for ever and ever. Never
theless, it is signified that it will be surrounded by the deluge
of persecutions (which are foreshown under the name of the
deep, and of the waters) in such wise as to be covered as with
a garment by those that assail it." — In Ps. ciii. col. 385.
"In the midst of many I will praise Him (Ps. cviii. 30).
Christ may be understood, because He is present in the Church,
even to the end of the world." — In Ps. cviii. col. 414.
" For the Lord hath chosen Sion, He hath chosen it for His
dwelling (Ps. cxxxi.) Sion is the Church itself, and it is the
heavenly Jerusalem, to the peace whereof they are hastening
who are yet in their pilgrimage. She is the city of God, which
has ever, for the greater part, abided with its author ; a and
awaits the part which, by the grace of God, is daily recalled
from exile, that she may be at once the whole edifice of Him
1 Ut noverit se usque in finem saeculi esse mansuram.
* Ipsa est civitas Dei, quae ex meliori sui parte, semper cum auctore suo
mansit.
242 INDEFECTIBILITY
who dwells within her. This is my rest for ever and ever,,
here will 1 dwell, because I have chosen it (ver. 14). It is ap
parent with what ineffable love God loves His Church, since
that rest wherewith He makes her repose, He calls His own ;
whilst what is the principal cause of this so great a gift is most
fully set forth, in that He says, Because 1 have chosen it, accord
ing as the Lord says in the gospel, You have not chosen me,
but 1 have chosen you (St. John xv. 16)." — In Ps. cxxxi.
col. 483.
THKOPORET, G. C. — " He also denotes, by these men, those
who have risen up at divers times against the Church, and were
not able to overcome it, in accordance with that prohibition of
our God and Saviour;1 For the gates of hett, lie says, shall not
prevail against it" — T. 1, Jnterpr. in Is. v. p. 637. See also
the extract given under the head "Authority" from T. 1, in
Ps. xlvii.^. 007-13.
" Why suspect, ye curdled mountains? the mountain on
which God was well phased to dwell (Ps. Ixvii.), Aquila trans
lates thus : Why contend, ye lofty mountains, against the moun
tain whereon the Lord desired to sit f The prophetic word is
directed against the Jews, and the unlawful conventicles of
heretics who call themselves churches ; and it says : ' Why do
you lift up yourselves to contend and equal yourselves with
the mountain which God has made His dwelling-place ; For
there the Lord shall dwell unto the end? For not as He dwelt
with you, O Jews, for a certain fixed time, so will He abide
herein ; but He will have in this an everlasting habitation.1
For this is declared by that word, Unto the end. The chariot
of God, tens of thousands of thousands of them that rejoice.
For not as He had amongst you, O Jews, a few holy men, so
will He have now also, for tens of thousands of such are there
who are worthy to have God ascend upon them ; and the new
inheritance has countless thousands and tens of thousands of
them that rejoice, and that bring forth unto God fruits of piety,
1 Kara rrjv avrov rov &EOV nai ^GOTrjpoS rjnoov dnay6p£v6iv.
9 */4AA7 aiooviov kv TOVTGO tf^tfet rrjv
OF THE CHURCH. 243
living uprightly, and found worthy of crowns, and hastening
to the reward of a heavenly call." — T. I, Interpret, in Ps.
Ixvii.^. 1064.
ST. PETER CHKYSOLOGUS, L. C. — " I believe — the holy Ca
tholic Church ; that tliou mayest acknowledge a Church, the
spouse of Christ, which will abide in the uninterrupted society
of Christ." — Serm. lxi._p. 95.
YINCENTIUS OF LERINS, L. C. — The context of the following
extract has been given under " Authority" " Avoid prof ane
novelties of words, he says : of words, that is, novelties of
dogmas, of things, of opinions, which are contrary to old usage,
and antiquity. Which (novelties) if they be received, it must
needs be that the faith, either all, or assuredly a great part of
it, of our blessed fathers, must be overthrown (violated) ; it
must needs be that all the faithful of all ages, all the saints, all
the chaste, the continent, the virgins, all the clergy, the Levites
and priests, so many thousands of confessors, so great armies
of martyrs, so many celebrated and populous cities and peo
ples, so many islands, provinces, kings, tribes, kingdoms, na
tions, and in fine, almost now the whole world incorporated by
the Catholic faith with Christ their head, must be proclaimed
to have been, during the lapse of so many ages, ignorant, to
have erred, to have blasphemed, to have not known what it
should believe." '
" Avoid, says he, profane novelties of words (voices], to re
ceive and to follow which, was never the custom of Catholics,
but was always that of heretics. And in fact what heresy hath
ever burst forth, save under a certain name, in a certain place,
at a certain time ? Who ever instituted heresies, save he who
first divided himself from the consent of the universality and
antiquity of the Catholic Church ? Which that it is so, exam
ples prove clearer than the sun. For who ever before that
profane Pelagius presumed so much on the force of free will,
that lie thought not the grace of God necessary to aid it in
1 Tanto saeculorum tractu ignorasse, errasse, blasphemasse, nescisse quid
crederet pronuncietur.
244 INDEFECTIBILITY OF THE CHURCH.
good things throughout every act. [Having cited Celestiusv
Arius, Sabellius, Novatian, Simon Magus, as each the well-
known author of some special novelty, he adds :] Such exam
ples are innumerable, which for the sake of brevity we pass
over : by all which nevertheless it is shown evidently and
plainly enough, that this is as it were a custom and law in al
most all heresies, that they ever delight in profane novelties,
loath the decrees of antiquity, and make shipwreck of the faith
by oppositions of knowledge falsely so called.1 Whilst con
trariwise, that this is usually proper to Catholics, to keep the
things left and committed to their charge by the holy fathers,
to condemn profane novelties, and as the Apostle said, and
again forewarned, If any man shall preach besides that which
has been received, to anathematize (him) (Gal i.)." For con
tinuation, see " Private Judgment."— Adv. Hares, n. xxiv.
ST. LEO L, POPE, L. C.— u By no kind of cruelty can the re
ligion founded by the mystery (sacrament) of the cross be
destroyed. By persecution the Church is not lessened but in
creased, and the field of the Lord is always clothed with a
richer harvest, while the grains which fall singly grow up
multiplied."— T. 1, Serm. Ixxxii. c. 5, (In Nat. App. Pet. et
Pauli}pp. 325-6.
" Stand therefore in the spirit of Catholic truth. ... Do
not think that the divine protection is, or will be, wanting to
His holy Church. For the purity of the faith shines forth
when the filth of error is separated from it."— Ib. Ep. 1. (al.
xlv.) ad Constantinop. c. Z,p. 935. See the extract from Ep.
clvi. ad Leon. Aug. c. 2, p. 1322, given under " Authority."
Numerous extracts, on this subject, will be found under " The
Primacies" on occasion of his expounding St. Matt. xvi.
ARNOBIUS JUNIOR, L. C.— " But Thou hast upheld me by rea
son of mine innocence, and hast established me in Thy sight
for ever (Ps. xiii.) This signifies the Church in the Apostles
1 Hoc apud omnes fere haereses quasi solenne est ac legitiraum, ut semper
prophanis novitatibus gaudeant, antiquitatis scita fastidiant, et per oppos
tiones falsi nominis scientia? a fide naufragent.
APOSTOLICITY OF THE CHURCH. 245
and prophets ; for not philosophers and rhetoricians, but un
learned men and fishermen, upheld of God, founded a Church
which He has established in His sight for ever."—Comtn. in
Ps. xl.p. 259, t. viii. Bill. Max. SS. PP. See also the ex
tract, given under " Authority," from Comm. in Ps. ciii.
ZAOOILBUS, L. C.— " They cease not to assail the Church, and
Christ. But as nothing is ever stronger than truth, the mighty
ponderous mass remains immovable in the midst of the as
saulting waves, which break tormented with their mutual
violence ; and the purpose of these apostates merely attains to
this, that, differing as they do from each other, while each
desires to destroy our faith, they as a whole establish it."— Z.
ii. Consult. Zacch. et Apollin. c. xi. Galland. t. ix. p. 231.
The context will be found under " Unity"
FELIX III., POPE, L. C.— " Whereas our Lord has said that
the gates of hell shall not prevail against His Church
this (heretic) has dared to say, that we ought not to denominate
Christ, the Son of God, and that in accordance with the divine
institution of the Saviour, and the tradition of the divine
Scriptures, and the exposition of the Fathers."— T. iv. Labb.
Condi. Ep. Zenoni, col. 1070-1.
SUCCESSION FROM THE APOSTLES.
Matt, xxviii. 18-20.— " And Jesus coming spoke to them,
saying, all power is given to me," &c., as already quoted at p. 200.
John xx. 21-23.— "As the Father hath sent me, I also send
you," &c.
Actsu. 42.— " And they were persevering in the doctrine of
the Apostles, and in the communication of the breaking of
bread,1 and in prayers."
1 Our present Greek copies read ry didaxy TGOV ctTtodro^oor ual ry
KoivGovia nod T$ Hkdtiei TOV aprov, (in the doctrine of the Apostles, and
in the fellowship, and in the breaking of the bread).
246 APOSTOLICITY
Romans x. 15.— "How shall they preach unless they be sent ?"
Ephes. iv. 11-14.— " And He gave some Apostles," &c.,
quoted at p. 11.
Hebrews v. 4.—" Neither doth any man take the honor to
himself but he that is called by God as Aaron was."
1 Tim. ii. 2. " The things which thou hast heard of me by
many witnesses, the same commend to faithful men, who shall
be fit to teach others also."
See also Acts ii. 21-20 ; xv. 2-4, 6, 22-29, 41 ; xx. 28. Titus
i. 5. Hebrews xiii. 7, 17.
THE FATHERS.
CENTURY I.
ST. CLEMENT OF EOME, L. C.— 42. "The Apostles have
preached to us from the Lord Jesus Christ : Jesus Christ from
God. Christ, therefore, was sent by God, and the Apostles by
Christ ____ Preaching through countries and cities, they ap
pointed their first-fruits—having proved them by the Spirit-
bishops and deacons of those who were about to believe.1
was this a new thing : seeing that, long before, it had been
written concerning bishops and deacons ; for thus saith the
Scripture in a certain place, I will appoint their Ushops in
righteousness, and their deacons in faith (Is. Ix. 17).
43. " And what wonder if they, to whom, in Christ, such a
work was committed by God, appointed such as we have men
tioned, when even that blessed and faithful servant in all His
house, Moses, notified, in the sacred books, all things that had
been commanded him. . . .
44. « So also our Apostles knew, through our Lord Jesus
Christ, that contention would arise on account of the epis
copacy.2 And for this cause, having a perfect foreknowledge,
rds dnapxds avruv, 8oxind6avreS r<?
OT . . .
TOV ovovarot rf?s siei<Sxojerff: lit. regarding the name o
episcopacy, the dignity, that is, of the episcopacy, or the episcopate itself.
OF THE CHURCH. 247
they appointed the aforesaid (bishops and deacons), and then
gave direction l in what manner, when they should die, other
approved men should succeed them in their ministry (liturgy).
Wherefore, we account that they who have been appointed by
them, or afterwards by other eminent men — the whole Church
consenting — and who have ministered blamelessly to the nock
of Christ with humility, peacefully, and not illiberally ; and
who have also, for a long time, been approved of by all, that
such men are not to be, without injustice, thrown out of the
ministry. For it would be no small sin in us, if we should
cast off from the episcopacy those who offer up the gifts a
blamelessly and holily." 3 — Ep. i. ad Corinth, n. 42-M.
CENTUKY II.
ST. IGNATIUS, G. C. — " I exhort you that ye study to do all
things in a divine unanimity, the bishop holding presidency, in
the place of God ; and the presbyters in the place of the council
of the Apostles ; and the deacons most dear to me, entrusted
with the service of Jesus Christ. ... Be ye made one with the
bishop and with those who preside, for a pattern and lesson of
incorruption." — Ep. ad Magnesianos, n. 6. See many similar
passages under " Authority"
ST. IREJSLEUS, G. C. — " Therefore, in every Church there is,
for all those who would fain see the truth, at hand to look
unto, the tradition of the Apostles made manifest throughout
1 Kat HETOI^V £7tivo/urfr d sd (anatiiv . Hammond (Power of the Keys,
c. iii. § 4, p. 20) translates: "they set down a list or continuation of suc
cessors ;" Cotelerius : "futurse successionis regulam ;" Le Clerc: "sub-
rogationem, i. e., nomina subrogandorum, su^cessionem in mortui locum."
For many other interpretations see Cotelerius, Gallandius, in loco.
2 'Otii'oot TtpotiEveyKorTEC, rd Swpa. So St. Ignatius (Ep. ad Smyrn.
n. 7) : rrjv daopeav rov Qeov, and Apostol. Constit. viii. 12. See Cotele
rius in loco.
3 Of this epistle St. Irenasus says: "A no slight dissension having
arisen amongst the brethren at Corinth, the Church in Rome sent a most
powerful epistle to the Corinthians, moving them to peace, and renovating
their faith, which they had recently received from the Apostles." — Adv.
Hmres. I. iii. c. iii. And Eusebius says : " And in that epistle of Clement's,
which is acknowledged by all, which he composed in the person of the
church of the Romans, to the church of the Corinthians." — H. E. iii. 38.
248 APOSTOLICITY
the whole world ; and we have it in our power to enumerate
those who were, by the Apostles, instituted bishops in the
Churches, and the successors of those bishops down to our
selves ; none of whom either taught ' or knew anything like
unto the wild opinions of these men. For if the Apostles had
known any hidden mysteries, which they apart and privately
taught the perfect only, they would have delivered them, be
fore all others, to those to whom they even entrusted the very
churches. For they sought that they whom they left as suc
cessors, delivering unto them their own post of government,*
should be especially perfect and blameless in all things ; whose
upright discharge of their office would be of great profit, as
their fall would be a great calamity.
2. " But as it would be a very long task to enumerate, in
such a volume as this, the successions of all the churches ;
pointing out that tradition which the greatest and most ancient,
and universally known, Church of Rome — founded and con
stituted by the two most glorious Apostles Peter and Paul-
derives from the Apostles, and that faith announced to all
men, which through the succession of (her) bishops has come
down to us, we confound all those who in any way, whether
through self-complacency or vain-glory, or blindness and per
verse opinion, assemble otherwise than as behooveth them.
For to this Church, on account of more potent principality, it
is necessary that every church, that is, those who are on every
side faithful, resort, in which (Church) ever, by those who are
on every side, has been preserved that tradition which is from
Apostles.
3. " The blessed Apostles, then, having founded and built
up that Church, committed the sacred office of the episcopacy s
1 Traditionem itaque apostolorum in toto mundo manifestatara, in orani
ecclesia adest respicere omnibus qui vera velint videre : et haberaus annu-
merare eos qui ab apostolis instituti sunt episcopi in ecclesiis, et successores
eorum usque ad nos, qui nihil tale docuerunt.
2 Quos et successores relinquebant, suura ipsorum locum magisterii
tradentes (delivering unto them their own office as teachers).
3 Trjv k-jtiGuoTtri's Xeirovpyiav
OF THE CHURCH. 249
to Linus, of whom Paul makes mention in his epistles to Ti
mothy. To him succeeded Anacletus, and after him, the third
from the Apostles who obtained that episcopacy, was Clement,
who had seen and conferred with the blessed Apostles, and
who still had before his eyes the familiar preaching and tradi
tion of the Apostles ; and not he only, for many were then
still alive who had been instructed by the Apostles. . . . But
to this Clement succeeded Evaristus, and to Evaristus, Alex
ander. Next to him— thus the sixth from the Apostles— Six-
tus was appointed, and after him Telesphorus, who suffered a
glorious martyrdom ; next Hyginus ; then Pius ; after whom
was Anicetus. To Anicetus succeeded Soter; and to him—
the twelfth in succession from the Apostles— succeeded Eleu-
therius, who now holds the episcopate. By this order and by
this succession, both that tradition which is in the Church
from the Apostles, and the preaching of the truth, have come
down to us.1 And this is a most complete demonstration
that the vivifying faith is one and the same, which, from the
Apostles even until now, has been preserved in the Church,
and transmitted in truthfulness.
4. " So also Polycarp, who not only had been instructed by
Apostles, and had conversed with many who had seen the
Lord, but was also appointed, by Apostles, bishop of Smyr
na, in Asia, Him we saw in our early youth. . . . The
things which he had learned from the Apostles, those he uni
formly taught, which also he delivered to that Church,2 which
also alone are true. To these all the churches throughout
Asia, and they who to this day have succeeded to Polycarp,
bear testimony, being a witness of truth much more credi
ble and more faithful than Yalentinus and Marcion, and the
avr^ rd&i, ual ry avry didaXy (diadoxy) yre and rwv
kv ry kuK^ia TtapddotitS, nal TO ry$ dtyOeiaS nrpvy^a
*~A xai rj kKH\.7j6ia napadidoo6iv (which also the Church transmits).
So the Greek. But as the Vet. Interpres, as also Rufinus, give the passage,
' Et haec ecclesiae tradebat," and therefore read, & nal ry eHxtydia napa-
6idco6ir, I have followed that reading in the translation.
250 APOSTOLICITY
rest of the perverse thinkers. And this Polycarp having
come to Home, under Anicetus, converted many from amongst
the aforesaid heretics, unto the Church of God ; proclaiming
that lie had received from the Apostles that one and only
truth, which he delivered to the Church. And there are those
who heard him say, that John, he who was the Lord's disciple,
having gone forth to bathe in Ephesus, and seeing Cerinthus
within, hurried forth from the bath without bathing, and ex
claiming, i Let us fly, for fear lest the bath fall, as Cerintlms,
the enemy of the truth, is within.' And this very Polycarp,
when Marcion once met him, and said, ' Dost thou know us I '
replied, ' I know thee as the first-born of Satan.' . . . And
there is a very powerful epistle of Polycarp's, written to the
Philippians, out of which they who choose, and have heed of
their salvation, can learn both the character of his faith, and
the preaching of the truth. . . . But the church also in
Ephesus, founded indeed by Paul, but with which John re
mained until the days of Trajan, is a veracious witness of the
tradition of Apostles.1
" C. iv. n. 1. Wherefore, since there are such proofs to
show, we ought not still to seek amongst others for truth
which it is easy to receive from the Church ; seeing that the
Apostles have brought together most fully into it, as into a
rich repository, all whatever is of truth." — Adv. Ho&res. I. iii.
c. 3, n. \A,pp. 175-7. For the continuation of the above ex
tract, see the first passage given from St. Irenseus under " Au
thority." See also, under « Authority" I iv. c. 26, n. 2 ; and
1. iv. c. 33, n. 8: given under " Unity"
CLEMENT OF ALEXANDRIA, G. C.— " For, in truth, amongst
men so great— I mean as regards ecclesiastical knowledge—
what was left to be said by Marcion for example, or Prodicus,
or such like, who walked not in the right road I For, assured
ly, they surpassed not in wisdom their predecessors, so as to
find out something in addition to the things spoken according
to the truth by those men ; but it would have been well for
1 Testis est verus apostolorum traditionis.
OF THE CHURCH. 251
them, if they had been able to learn the things which had
been previously handed down.1 In sooth, our Gnostic alone
having grown old in the Scriptures themselves, preserving
the apostolical and ecclesiastical right division (or, correct
treatment) of doctrines,2 lives most correctly in accordance
with the Gospel, being referred (directed) by the Lord, to find
the demonstrations as he may seek for (them), both from the
law and the prophets. For I account that the life of the
Gnostic is nothing else but actions and words following the
tradition of the Lord.3 But that knowledge is not every
one's . . . never ought we to adulterate the truth, as they do
who side with the heresies, nor to act fraudulently towards
the canon (rule) of the Church, gratifying our private desires *
and fondness for glory, to the deceiving of our neighbors,
whom it behooveth us in every way to teach to love and cleave
to the truth. . . . They, therefore, who meddle with impious
words, and are the first to instil them into others, and do not
use well, but deceitfully, the divine words, they neither them
selves enter into the kingdom of heaven, nor suffer those
whom they have deceived to attain to the truth. But neither
have they themselves the key to the entrance, but a kind of false
(key), and, according to a usual expression, an avtiuk^ida ; 5
and not by having loosed the veil by means of this — as we
enter by means of the tradition of the Lord — but by having
cut open the door, and broken down the wall, of the Church
clandestinely, transgressing the truth,6 they become the hiero-
phants of the souls of the impious. For that they made their
human assemblages later than the Catholic Church, there
needs not many words to show. For the doctrine which was
1 Ei rd TtpoTtapadedo/nEva /uaQsir r}dvvrfftr}(5a.v.
2 Trjv aTtotiToXinrjv ual eHHA.i?diadrix??r GGO^GOV opQorojuiav TGOV
rov Hvpiov dnoXovBoi TCapadodst.
Ovde IJL-TIV H\£TtTEtv Tov Kavovct Trf-, £KKA.i?dia$t TcciS idiai<3
6 'AvriKhsiSa, clavem aversam. Potter.
6 dtopv^avT£<s hdQpa rd reixior Trj<i £KK\rj<5ia<3 v
APOSTOLICITY
taught at the Lord's advent, having begun under Augustus,
was completed in the middle of the reign of Tiberius, and
the teaching of the Apostles, even to the sacred ministry of
Paul, ended under Nero. But at a later period, about the
time of the Emperor Adrian, they who excogitated the here
sies arose, and continued until the time of Antoninus the
Elder; as Basilides, although he assigns Glaucias as his
teacher, who, as they boast, was Peters interpreter.1 Just
as they say that Valentinus had been a hearer of Theudas,
who had been familiarly acquainted with Paul. Marcion,
who was contemporary with the above, was an old man
amongst youths : after whom Simon, who for a short time
heard Peter preach. These things being so, it is manifest
that, out of the primordial and most true Church, these after-
born, adulterate heresies, have been formed by innovation, as
also those that, later still, have come after them.8 From what
has been said, it is, I think, plain, that one is the true Church,
that which is really ancient, into which are enrolled the just
according to God's purpose."— Strom. I vii. pp. 896-9.
TERTULLIAX, L. C.— - The Apostle advises Titus that A
man that is a heretic, after the first rebuke, must le rejected,
knowing that he that is such an one w perverted and sinneth,
as leing condemned of himself (Tit. iii. 10, 11). But in al
most every epistle, besides inculcating the avoiding false doc
trines, he censures heresies, the works whereof are false doc
trines : which are called by a Greek word < heresies ' in the
sense of < choice,' which a man exercises either to establish, or
to adopt them. Therefore, also did he say, that a heretic is
self -condemned, because he hath chosen for himself even that
wherein he is condemned. But for us it is not lawful to in
troduce anything of our own choice, as neither is it, to choose
that which any one may have introduced of his own choice.
<
! utraytretTepas ravral, xal rdt en rovroor vxofit-
ptjxvtctS TK xporu KEKaivorovijriai *apaXapax6ct<SaS aipetets.
OF THE CHURCH. 253
We have for our authors the Apostles of the Lord, who did
not even themselves choose anything to be introduced of their
own will, but faithfully delivered over to the nations the
religion (disciplinam) which they had received from Christ.
Wherefore, though an angel from heaven should preach oth
erwise, he would be called by us anathema" . . .
7. " What, then, hath Athens to do with Jerusalem ? What
the academy with the Church? What heretics with Chris
tians ? Our school is of the porch of Solomon, who himself,
also, hath delivered unto us, that the Lord is to be sought in
simplicity of heart ."
8. " For us there is no need of curiosity, since Christ Jesus ;
nor of inquiry, after the gospel. When we do believe, we do
not desire to believe anything besides. For this we believe
from the first, that there is nothing which we ought to believe
besides."— De Prescript. Heret.pp. 204, 205. The continu-
ation is given under " Private Judgment"
20. "Christ Jesus our Lord ... did Himself, while He
lived in the world, declare what He was, what He had been,
of what will of the Father He was the minister ; what He de
termined should be done by man ; either openly to the people,
or apart to His disciples, out of whom He had chosen to be
attached to His person, twelve principal ones, the destined
teachers of the nations. Wherefore, one of them being struck
off, He, when departing to the Father, after His resurrection,
commanded the other eleven to go and teach the nations who
were to be baptized into the Father, and into the Son, and
into the Holy Ghost. Immediately, therefore, the Apostles
(whom this title denoteth as ' sent ') having chosen by lot a
twelfth, Matthias, into the room of Judas, on the authority of
a prophecy, which is in a psalm of David, having obtained the
promised power of the Holy Ghost for miracles and utterance,
first having throughout Judaea borne witness to the faith in
Christ Jesus, and established churches, next went forth into
the world, and promulgated the same doctrine of the same faith
to the nations ; and forthwith founded churches in every city,
254 APOSTOLICITY
from which (churches) the other churches thenceforward bor
rowed the tradition of the faith ' and the seeds of doctrine, and
are daily borrowing them, that they may become churches :
and for this cause, they are themselves also accounted apos
tolical, as being the offspring of apostolical churches. The
whole kind must needs be classed under their original. Where
fore, these churches, so many and so great, are but that one
primitive Church from the Apostles, whence they all sprang.
Thus, all are the primitive, and all apostolical ; whilst all be
ing one, prove unity ; whilst there is between them the com
munication of peace, and the title of brotherhood, and the
token of hospitality, which rights no other principle directs
than the unity of the tradition of the same mystery (sacrament.)"
21. " On this principle, therefore, we shape our rule of pre
scription : that if the Lord Jesus Christ sent the Apostles to
preach, no others are to be received as preachers than those
whom Christ appointed, for no one know eth the Father save the
Son, and he to whom the Son hath revealed Him (Matt, xi.) ;
neither does the Son seem to have revealed Him to any other
than the Apostles, whom He sent to preach, to wit that which
He revealed unto them. Now, what they did preach, that is,
what Christ did reveal unto them, I will here also rule, must
be proved in no other way than by those same churches which
the Apostles themselves founded, themselves by preaching to
them as well viva voce, as men say, as afterwards by epistles.
If these things be so, it becomes forthwith manifest, that all
doctrine which agrees with those apostolic churches, the wombs
and originals of the faith, must be accounted true, as without
doubt containing that which the churches have received from
the Apostles, the Apostles from Christ, Christ from God;
but that every doctrine must be judged at once to be false,
which savoreth things contrary to the truth of the churches,
and of the Apostles, and of Christ, and of God. It remains,
therefore, that we show whether this our doctrine, the rule of
which we have above declared, be derived from the tradition
Traducem fidei (literally, " grafts of the faith ").
OF THE CHURCH. 255
of the Apostles, and, from this very fact, whether the other
doctrines come of falsehood. "We have communion with the
apostolic churches, because we have no doctrine differing
from them. This is evidence of truth.
22. " But since the proof is so short, that if it be brought
forward at once, there would be no farther question to be
treated of, let us for awhile, as though it were not brought
forward by us, give place to the other party, if they think that
they can do anything towards invalidating this rule of pre
scription."— Ibid. pp. 208, 209. [Tertullian then gives the
arguments urged in his day, by the separatists, to get rid of
the above plain argument. Those separatists contended, that
the Apostles were not fully instructed in all Christian truths,
alleging St. Paul's rebuking St. Peter ; and secondly that the
Apostles did not communicate to all, the entire body of Chris
tian truth. A part of Tertullian's answer to the first objec
tion is given under the head " Primacy of St. Peter."] lie
then continues :
27. " If, therefore, it is incredible, either that the Apostles
were ignorant of the fulness of the Gospel message, or that
they did not make known to all the whole order of the rule
(of faith), let us see whether perchance the Apostles taught it
simply and fully, but the churches, through their own fault,
received it otherwise than the Apostles set it forth. All these
incentives to scrupulous doubt, thou mayest find put forward
by the heretics. They take hold of the churches rebuked by
the Apostles : 0 senseless Galatians, who hath bewitched you?
And, You did run so well, who hindereth you ? And the very
commencement (of the Epistle) I wonder that you are so soon
removed from him who called his own in grace, unto another
Gospel. . . . When they object to us that the churches were
reproved, let them believe that they were amended ; and let
them also recollect those, concerning whose faith, and know
ledge, and conversation, the Apostle rejoices, and giveth God
thanks, which, nevertheless, at this day join with those which
were reproved, in the privileges of one instituted body."
256 APOSTOLICITY
28. " "Well, then : be it that all have erred ; that the Apostle
also was deceived in the testimony which he gave (in favor of
some) ; that the Holy Spirit had regard to no one of them so
as to guide it into truth, although for this sent by Christ, for
this asked of the Father, that he might be the Teacher of
truth ; that he, the Steward of God, the Viceregent of Christ,
neglected his office, suffering the churches the while to under
stand differently, to believe differently, that which he him
self preached by the Apostles, — is it likely, that so many
churches, and so great, should have gone astray into one faith ?
Never is there one result among many chances : the error in
the doctrine of the churches must needs have varied. But
what is found (one and the same) amongst many, is not error,
but tradition.1 Let any one, then, dare to say that they were
in error who delivered it.
29. u However, the error was ; error, I suppose, reigned as
long as there were no heresies! Truth waited for certain
Marcionites and Yalentinians, that it might be set free. Mean
while the Gospel was preached amiss ; men believed amiss ;
so many thousands of thousands were baptized amiss ; so many
works of faith were done amiss ; so many miracles, so many
spiritual gifts were wrought amiss ; so many priesthoods, so
many ministries discharged amiss; finally, so many martyr
doms crowned amiss ; or if not amiss, nor in vain, what thing
is this, that the things of God should be going forward before
it was known of what God they were ? That there were
Christians, before Christ was found ? Heresy before true doc
trine ? Whereas in all things the truth goes before its copy,
the likeness comes after the reality : but it is absurd enough
that what came first in doctrine should be accounted the heresy,
were it only that it is this which declared beforehand that
men must beware of heresies which should be hereafter. It
was written to a church of this doctrine, yea, the doctrine it
self writes to its own church : Though, an angel from heaven
1 Ceterum quod apud multos unum invenitur, non est erratum, sed
traditum.
OF THE CHURCH. 257
should preach a gospel to you besides that which we have
preached, let him be anathema.
30. u Where then was Marcion, the ship-owner of Pontus,
the zealous disciple of stoicism ? Where was Yalentinus, the
follower of Platonism? For it is agreed that they lived, not
so long ago, in the reign, speaking generally, of Antoninus,
and that they at first believed in the doctrine of the Catholic
Church, in the Church of Kome, under the episcopate of the
blessed Eleutherius, until, by reason of their ever restless curi
osity which the brethren also avoided, being once and again
expelled (Marcion indeed with the two hundred sesterces which
he brought into the Church), and being at last condemned to
the banishment of a perpetual separation, they disseminated
the poisons of their doctrines. . . . There are yet living in the
world those who remember them, even their own disciples and
successors, so that they may not deny that they are of a later
date. Although, by their works also, as the Lord hath said,
are they convicted. For if Marcion separated the New Testa
ment from the Old, he is later than that which he separated,
because he could not separate save that which was united ;
being therefore united before that it was separated, when it
was afterwards separated, it shows that the separator was later.
So also Yalentinus, expounding differently, and of course
amending, for this very reason showeth that whatsoever he
amendeth, as being faulty before, was before. These men we
name as the most remarkable, and the most frequent cor-
rupters of the truth. But let Nigidius (who he is I know not),
and Hermogenes, and many others, who still walk perverting
the ways of God, show me by what authority they have come
forward. If they preach another God, why do they use the
things, and the scriptures, and the names of that God, against
whom they preach? If the same God, why in another way?
Let them prove themselves to be new apostles ; let them say
that Christ has again come down ; has again taught in person ;
been again crucified, again dead, and a second time raised
again ; for it is thus He is wont to make Apostles, and to give
258 APOSTOLICITY
them in addition the power of working the same wonders as
He Himself worked. I want therefore that their mighty
works too be produced ; though indeed I acknowledge that
mightiest work of theirs, whereby they rival the Apostles, but
in an opposite way ; for they made living men out of the dead,
these make dead men of the living.
31. " But from this digression I will now return to our dis
cussion on the priority of truth, and the later date of falsehood,
with the support too of that parable, which places first the sow
ing of the good seed of the wheat by the Lord, and brings in
afterwards the mixture of the sterile produce of the wild oats,
as sown by His enemy the devil. For it properly represents
the distinction of doctrines, because in other places also the
word of God is likened to seed. Thus from the very order is
it made manifest, that what was first delivered is of the Lord
and true, but what was afterwards introduced, foreign and
false. This sentence will remain against all later heresies
whatever, which have no conscientious ground of confidence
whereon to claim the truth for their own side.
32. " But if any (heresies) dare to place themselves in the
midst of the apostolic age, that they may therefore seem to
have been handed down from the Apostles, because they ex
isted under the Apostles, we may say : let them then make
known the originals of their churches, let them unroll the line
of their bishops, so coming down by successions from the be
ginning, that their first bishop had for his author1 and pre
decessor some one of the Apostles, or of apostolic men, so he
were one that continued steadfast with the Apostles. For in
this manner do the apostolic churches reckon their origin ; '
as the church of the Smyrneans recounts that Polycarp was
placed there by John ; as that of the Komans does that Clement
was in like manner ordained by Peter ; just as also the rest
show those, whom, being appointed by the Apostles to the
1 Auctorem (ordainer).
2 Census suos deferunt. So Rigaltius interprets. It may also mean
their registries (of succession).
OF THE CHURCH. 25<)
episcopate, they have as transmitters of the apostolic seed.
Let the heretics counterfeit something of the same sort ; for,
after blasphemy, what is unlawful for them? But even
though they should counterfeit it, they will advance never a
step. For their doctrine itself, when compared with that of
the Apostles, will, by the difference and contrariety between
them, declare that it had neither any Apostle, nor any apostolic
man, for its author ; because, as the Apostles would not have
taught things differing from each other, so neither would
apostolic men have set forth things contrary to the Apostles,
unless those who learned from Apostles preached a different
doctrine. According to this test, then, they will be tried by
those churches, which, although they can bring forward as
their founder no one of the Apostles, or of apostolic men, as
being of later date, and indeed are rising every day, neverthe
less, since they agree in the same faith, are, by reason of their
kindred doctrine, accounted not the less apostolical. So let
all heresies, when challenged by our churches to both these
tests, prove themselves apostolical in whatever they think
themselves so to be. But in truth they neither are so, nor can
they prove themselves to be what they are not ; nor are they
received into peace and communion by churches in any way
apostolical, to wit, because they are in no way apostolical, by
reason of the difference of the sacred mystery which they
teach.1
34. ... " Let then all the heresies choose their dates for
themselves, w^hich were when — provided there intervene this
which were when 2 — they being not of the truth. Assuredly
those which were not named by the Apostles, could not have
existed under the Apostles ; for if they had, they two would
have been named, that they too might be repressed ; but those
which did exist under the Apostles, are, in being named, con
demned. Whether therefore those same heresies, which under
1 Ob diversitatem sacramenti. " Sacramentum " is several times used
by Tertullian for the whole scheme of Christianity.
2 Quae quando fuerint, dummodo intersit quae quando.
260 APOSTOLICITY
the Apostles were in a rough form, be now somewhat more
polished, they have thence their condemnation : or whether
they were different, but others that have since sprung up have
adopted something from them, in sharing with them a fellow
ship of doctrine, they must needs share also in the same fel
lowship of condemnation, according to the precedent of that
definite limitation which has been named above, touching the
later date, whereby, although they had no part in the con
demned doctrines, they would be condemned at once on the
ground of their age alone, being so much the more false, as
not being even named by the Apostles. Whereby it the more
certainly appears, that these are they which even then were
announced as about to be.
35. " Challenged by us according to these maxims, and re
futed, let all heresies — whether those which are after, or those
which are coeval with the Apostles, so long as they differ from
them, whether generally or specially noted by them, so long
as they are pre-condemned by them — dare themselves also to
allege in answer any prescriptive plea of this kind against our
system. For if they deny its truth, they are bound to prove
that it also is heresy, refuted by the same rule by which they
themselves are refuted ; and at the same time to show where
that truth is to be sought, which it is already proved is not
with them. Our system is not of subsequent date — nay, it is
prior to every other ; this will be evidence of truth, which
everywhere is in possession of priority : by the Apostles it
certainly is not condemned, nay, is defended — this will be the
mark of its being their own. For that doctrine which they
condemn not, who have condemned every doctrine foreign to
them, they show to be their own, and therefore also advocate it.
36. " Come now, thou that wilt exercise thy curiosity to
better purpose in the business of thy salvation, run over the
apostolic churches, in which the very chairs of the Apostles,
to this very day, preside over their own places, in which their
own authentic writings are read, echoing the voice, and mak
ing the face of each present. Is Achaia near to thee ? Thou
OF THE CHURCH. 261
hast Corinth. If thou art not far from Macedonia, thou hast
Philippi, thou hast the Thessalonians. If thou canst travel into
Asia, thou hast Ephesus. But if thou art near to Italy, thou
hast Eome, whence we also have an authority at hand. That
Church, how happy ! on which the Apostles poured out all
their doctrine with their blood ; where Peter had a like Pas
sion with the Lord; where Paul is crowned with an end like
the Baptist's ; where the Apostle John was plunged into boil
ing oil, and suffered nothing, and was afterwards banished to
an island ; let us see what she hath learned, what taught, what
fellowship she hath had with the churches of Africa likewise.1
She acknowledges one God, the Creator of the universe, and
Christ Jesus the Son of God the Creator, born of the virgin
Mary, and the resurrection of the flesh. She unites the law and
the prophets with the evangelical and apostolical writings, and
thence drinketh faith ; that faith she seals with water, clothes
with the Holy Spirit, feeds with the eucharist, exhorts to
martyrdom, and so receives no one in opposition to this teach
ing. This is that teaching, which I do not now say foretold
that heresies should come, but from which heresies have pro
ceeded forth. But they were not of her, from the time when
they began to be against her. Even from the kernel of the
mild, rich, necessary olive, the rough wild olive springs ; even
from the seed of the most delightful and most sweet fig arises
the empty and useless wild fig. So also heresies are of our
fruit, not of our kind ; from the seed of truth, but, through
falsehood, wild.
37. " If these things be so, so that the truth be adjudged to
us, as many as walk according to that rule which the Church
has handed down from the Apostles, the Apostles from Christ,
Christ from God, the reasonableness of our proposition is
manifest, which determines that heretics are not to be allowed
to enter upon an appeal to the Scriptures, whom we prove,
without the Scriptures, to have no concern with the Scrip-
1 Cum Africanis quoque ecclesiis contesserarit, may be translated :
" what tokens of doctrine she hath sent to the churches of Africa."
262 APOSTOLICITY ,
tures. For if they be heretics, they cannot be Christians, in
that they have not from Christ that, which having followed
of their own choosing, they admit the names of heretics.
Then, not being Christians, they have no right to Christian
writings. To such it may be justly said, Who are you?
When, and whence came ye ? Not being mine, what do ye in
that which is mine ? In brief, by what right dost thou, Mar-
cion, cut down my wood ? By what license dost thou, Yalen-
tinus, turn the course of my waters \ By what power dost
thou, Apelles, remove my landmarks ? This is my possession.
Why are the rest of you sowing and feeding here at your
pleasure ? Mine is possession ; I possess of old ; I have prior
possession ; I have sound title-deeds, from the first owners
whose property it was ; I am heir of the Apostles ; as they
provided by their own testament, as they committed it in
trust, as they have charged me, so I hold it. You assuredly
they have ever disinherited and renounced, as aliens, as ene
mies. But whence are heretics aliens and enemies to the
Apostles, except from the diversity of doctrine which each at
his own pleasure either brought forward or received, in oppo
sition to the Apostles ?" l — Hid. p. 211, et seqq.
" That this rule has descended from the beginning of the
gospel, even before the earliest of the heretics, much more
before Praxeas, who is of yesterday, both the later date of
all heretics, as well as the novelty of Praxeas of yesterday,
will prove. By which method we have previously ruled
against all heresies indiscriminately, that whatsoever is first is
true, and that whatsoever is later is false." — Adv. Praxeam,
n. 2, j9. 501.
CENTURY III.
ORIGEN, G. C. — " There being many who fancy that they
think the things of Christ, and some of these think differ
ently from those who have gone before, let there be preserved
the ecclesiastical teaching which has been delivered by the
1 For the continuation of the above extract, see under "Private Judg
ment.'"
OF THE CHURCH. 263
order of succession from the Apostles, and which remains
even to the present in the churches : that alone is to be be
lieved to be truth which in nothing differs from the ecclesi
astical and apostolical tradition." — T. 1, De Princip. 1. 1, n.
2,p. 47.
" We are not to abandon the first and the ecclesiastical tra
dition, nor to believe otherwise than according as the churches
of God have by succession transmitted to us." — T. iii. Comm.
in Matt. (Tr. 29) n. 46, p. 864. For the context of the two
preceding extracts, see " Authority"
ST. CYPRIAN, L. C. — " Our Lord, whose precepts and admo
nitions we ought to observe, when settling the honor of a
bishop, and the nature of his Church," &c., as given under
" Authority " from Ep. xxvii. Lapsis.
" This is, and ought to be our special study, to seek to
secure, as far as in us lies, the unity delivered by the Lord,
and through the Apostles to us their successors,1 and, as far as
we are able, to gather into the Church the straying and wan
dering sheep which the perverse factiousness and heretical
efforts of certain persons have separated from the mother."
Ep. xlii. ad Cornelium, p. 128. For the context, see " Unity.'''
" Deacons ought to bear in mind that the Apostles, that is
bishops and prelates, the Lord chose ; 2 but that the Apostles,
after the Lord's ascension into heaven, appointed to them
selves deacons, as ministers to their episcopacy and to the
Church. And if we may attempt anything against God, who
makes bishops, deacons too may against us, who make them
deacons. . . . These, to please themselves, to contemn with
swelling pride him who is set over them, are the beginnings of
heretics, and these the rise and essays of evil-minded schis
matics. In this way do men withdraw from the Church, in
this way is a profane altar set up without; in this way do
men rebel against the peace of Christ, and against the ordi
nance and unity of God."— Ep. Ixv. ad Rogatianum,p. 243.
1 Unitatem a Domino, et per apostolos nobis successoribus traditazn.
2 Apostolos, i<i est episcopos et praepositos, Domimis elegit.
264 APOSTOLICITY
« Neither do I boast of these things, but produce them with
sorrow, since you set yourself up as the judge of God and of
Christ, who says to the Apostles, and thereby to all prelates,
who succeed to the Apostles by vicarious ordination : l He
that heareth you, lieareth me, &c. (St. Luke x. 16). For, hence
have schisms and heresies taken their rise, when the bishop,
who is one and presides over a church, is by the proud pre
sumption of individuals contemned, and the man honored by
God as worthy, is by men judged unworthy." -Ep, Ixix. ad
Fl. Papianum,p. 203. See also the extract from Ep. Ixxvi.
ad Magnum, in the section on " Unity."
FIKMILIAN, G. C. '— " The power of remitting sins was given
to the Apostles, and to the churches which they, sent forth by
Christ, founded, and to the bishops who, by vicarious ordina
tion,3 have succeeded to them. But the enemies of the one
Catholic Church, in which we are ; and they who are against
us, who have succeeded to the Apostles,4 claiming to them
selves against us unlawful priesthoods, and setting up profane
altars, what else are they but Core, Dathan, and Abiron, guilty
of the same sacrilege, and destined to the same punishment as
they ; they and all who agree with them, even as also then their
partners and supporters perished by the same death."
T^7h7c adomnes^positos, qui apostolis vicaria ordinatione succe-
dunt In the Council of Carthage, A.D. 256, presided over by St. Cyprian,
Oarus of Mascula, one of the bishops present, says: •« Manifest is the sen
tence o ou r Lord Jesus Christ, when He sends His Apostles, and entrusts
to the n a one the power given to Himself by the Father ; to them we have
ucceeded with the'same power governing the Church of the Lord (quibus
nos successimus, eadem potestate ecclesiam Domini gubernantes). -P. 606
In Ben. Ed. Op. S. Cypr.
i Bishop of Cnuiiea in Cappadocia, the friend of Ongen and ^ of 8 t.
Cyprian to whom the letter cited in the text is addressed, and by whom i
is thought to have been translated. There are, however, arguments of con-
e LSefo.ce adduced by Father M. Molkenbuhr. in a f-ertaUon pub-
hshed in 1790, which would seem to render it somewhat doubtful whether
his pi ce mav not be the production of a writer of a later period. The
question is ably treated by Lumper (t. xi.), who decides m favor of its
genuineness. Firmilian died about the year 273.
3 Vicaria ordinatione.
4 Qui apostolis successimus.
OF THE CHURCH. 265
Ep. S. Cypriani, Ep. Ixxv. p. 307. The context is given in
the section on the " Primacy of St. Peter"
ST. ANATOLIUS, G. C.1— He states that the churches of Asia,
pleading the authority of St. John the Apostle, kept the festi
val of Easter on a different day from that observed at Eome,
" Not yielding to the authority of certain persons, to wit, the
successors of Peter and Paul,2 who* instructed all the churches
wherein they sowed the spiritual seeds of the gospel, that the
festival of the Lord's resurrection could be celebrated on the
Sunday only. Hence also a dispute arose amongst their suc
cessors, Victor that is, who was the bishop of the city of Eome,
and Polycrates, who, at the same time was seen to bear the
primacy amongst the bishops of Asia ; 3 a dispute which was,
with great propriety, brought to a peaceful issue by Irenseus,
the bishop of a part of Gaul ; * both parties continuing in their
own rule, nor deviating from the practice derived from anti
quity." — Canon Paschal, n. x. Gotland, t. iii. p. 548.
CENTURY IV.
EUSEBIUS, G. C. — " Having undertaken to commit to writ
ing the successions from the holy Apostles,6 together with the
series of events which have happened from our Saviour to our
days, as also the many and great events which ecclesiastical
history has recorded, and to name those who especially in the
most celebrated churches have laudably acted and ruled
I shall begin from the incarnation of our Lord and Saviour
Jesus Christ."— Eccles. Hist. Lib. 1, c. 1, pp. 1, 2. This he
accordingly does, noticing throughout his history the aposto-
1 St. Anatolius, an Alexandrian by birth, was appointed bishop of
Laodicea in the year 270; the date of his death is not known. The Greek
of the above work is lost, but the Latin translation is as old as Rufinus,
who seems to be indeed the author of it, as Gallandius shows. The edition
used is Galland. t. iii.
2 Non acquiescentes auctoritati quorumdam, id est Petri et Paulli suc-
cessorum.
3 In episcopis Asiae primatum gerere videbatur.
4 Galliae partis praesule, may mean "prelate of the district of Gaul."
' T&S TGOV iepdov
266 APOSTOLICITY
lical succession in the sees of the principal churches. See
Lib. ii. c. 24 ; Lib. iii. c. 2, 3, smd passim.
" Very many ecclesiastical men at this time struggled in de
fence of the truth, with just reasoning contending for both the
apostolical and ecclesiastical doctrine; ' some moreover also by
writings."—//. E. L. iv. c. 7.
" And 1 will establish his seed for evermore, and his throne
as the days of heaven (Ps. Ixxxviii. 30). What are we to un
derstand by the seed of Christ, but the churches established
by Him throughout the whole universe, and they who amongst
all nations have been regenerated unto Him ? But His throne
is that which lias been constituted in His Church, throughout
the whole universe, by means of the prelates who are by suc
cession from Him.3 A thrum which He says endures as the
days of heaven. Not like to the regal throne of the Jews,
which, having endured for a while, passed away; but the
throne here foretold, by means of the above-named prelates of
the Church, endures and is preserved, even as the days of hea
ven. And if it should ever happen that the people, and the
sons of him who is prophesied of, I mean his successors,
should act sinfully, He says that they should indeed suffer a
reverse through persecutions, but that never should they be
cast from their thrones,3 nor be deprived of the mercy of
God. . . . And as it was needful not to think that such pro
mises are announced in simple and bare words, he resumes,
and repeats the declaration, sealing with an oath what had been
said, in confirmation of the promises. Therefore, says He,
Once have I sworn by my holiness ; I will not lie unto David,
his seed endures for ever, and his throne as the sun before
me, and as the moon perfect for ever, and a faithful witness
in heaven (ver. 36, 38). God cannot lie, even though He make
a promise without an oath. But as it was needful that, speak
ing to men, He should accommodate Himself to human ways,
1 Tk rfr dnotToXiKfc nal lKx\.rf6ia6TiK&
* Aid rear £$ avrov Hard diadoxwv Ttposdpooy.
8 M.TI kHitetiEltibai Ttore TWV
OF THE CHURCH. 267
even as men swear and appeal to God as a witness to give cre
dit to their own words, so, also, He says that He has sworn,
and will not be false to His oath, that, as the divine Apostle
says, By two immutable things in which it is impossible for
God to lie, we may have the strongest comfort (Hebr. vi. 16).
But what does this oath contain ? His seed, He says, endures
for ever. This first : and this, the first promise, is concerning
the seed, of which He had already said, / will establish his
seed for evermore. He pointed out the succession of Christ.
But the second promise is concerning the afore-named throne.
Therefore does He say, And his throne as the sun before me,
and as the moon perfect for ever. He says, then, that the seed,
that is, the disseminated word of Christ, or His people, and
the Church, shall never be corrupted, nor fail : ' and that the
throne would endure for evermore, or, according to Symma-
chus, as the moon remain firm for ever. Thus also shall be the
ecclesiastical throne of Christ. Does the preceding phrase,
once have I sworn by my holy one, and what is subjoined, his
seed endurethfor ever, prophesy that the seed of His holy one
shall be victorious for ever ... so as that the seed of the holy
one of God, to wit of the only-begotten of God, is the doc
trine which He sowed upon earth, He himself being the sower
of it, according to that parable, spoken by Him, in which He
says : The sower went out to sow his seed, and the rest (Luke
viii. 5) ? . . . The event by facts confirming the truth of the
word. For we see with our own eyes, the horn of David,
that is the seed, and the succession of our Saviour, Jesus
Christ, yea, also the heavenly seed of the evangelic doctrine
of the holy one of God, His only- begotten word, that was cast
upon the earth, enduring through ages ; and, indeed, we also be
hold His throne established in the Church throughout the whole
universe, in all nations, cities, villages, and places, filling the
universal world." — Comm.inPs. Ixxxvii. T. 1, Nov. Collect.
(Montfaucon) pp. 572-574. See also Ibid. p. 576.
1 Tor Xadv avrov nat rrjv k.KKXy<5iav , ov SiacpQapydstiQai
ovSe
268 APOSTOLICITY
" And after this tkou shalt be called the city of righteous
ness, the faithful metropolis Sion • for with judgment shall
her captivity be redeemed (Is. i. 26, 27). He thus afterwards
addresses the common city that was to be established, calling
it the city of righteousness and the faithful metropolis Sion,
for thus lie designates that system of godly institution. This,
which was of old full of wisdom amongst the Jews, utterly
fell away ; but has now been raised up, by means of the
Church of Christ, throughout the whole world, being built
upon the rock. The rulers of this fair city, and its judges,
and councillors took their rise, the Apostles and disciples of
the Saviour ; but they, even now, by succession from them,1
as sprung from a good seed, are conspicuous, being set as gov
ernors of the Church of God." — Comment, in Ilesai. c. i. T.
\\. p. 362, Nova Collect. Explaining Isaias ix. 6, he says,
" What rulers does He mean, but those appointed by Him to
rule His Church ? I mean His disciples and Apostles, and
those who, throughout the whole world, have received their
succession from them ; 3 to whom He gave to have healthful-
ness, and peace of soul with each other, in those words which
He addressed to them ; My peace I give unto you • my peace
I leave with you ; great is his principality, and of his power
there shall be no end" — Ibid. Com. in lies. c. ix. p. 390.
ST. HILARY, L. C. — " For there are from that one Church of
the Apostles . . . many churches and many tents, but in
those many there is the same resting-place of God." ! —Comm.
in Ps. cxxxi. n. 14, p. 509.
" We think that we may meet with the approval of all Ca
tholics thus : that it behooves us not to recede from the re
ceived creed (Mcaea) which, after being examined by all of us,
we have in all its parts approved : and that we shall not re
cede from the faith, which we have received through the
1 'En 8k rj/s
* Tov<3 drj rrjv TOVTGOV
3 Sunt enira ex una apostolorum ecclesia . . . plures ecclesiae . . . sed
eadem Dei requies in pluribus est.
OF THE CHURCH. 269
prophets, — the Holy Spirit teaching from God the Father
through Christ our Lord, — and in the gospels, and in all
the Apostles, as once laid it continues even to this day,
through the tradition of the fathers, according to a succes
sion from the Apostles,1 even to the discussion had at Mcaea
against the heresy which had, at that period, sprung up."-
Ex. op. Hist. Fragm. vii. (Defin. Cathol. in Condi. Arim.)
n. 3, t. ii.p. 684.
COUNCIL OF ANCYRA, G. C. — The synodical epistle of this
council, which was held in 358, says : u We, therefore, beseech
you, most honored lords, and fellow-ministers, praying you
that your delight be in the faith transmitted by the fathers,
and that you would signify that you think harmoniously with
what we have believed ; that so they who presume to intro
duce tins ungodliness, being fully certified that, having re
ceived the faith as an inheritance, from the times of the Apos
tles, through the fathers who have been in the period inter
mediate between those and our days, we guard it ; and either
filled with shame they will be corrected, or persevering they
will be proscribed from the Church." — Epis. Synod, op. Bo
lus. Nov. Collect. Condi, p. 37.
ST. ATHANASIUS, G. C. — See the extracts given under " Au
thority."
" In what concerns the faith, they (the fathers at the coun
cil of Nicsea) wrote not ' It has seemed good,' but, ' Thus be
lieves the Catholic Church,' and at once confessed how they
believed, thereby to show that their sentiment was not novel,
but apostolical,2 and that what they wrote down, is not a dis
covery of their own, but the same as the Apostles had taught."
— De Synodis, n. 5, t. \. p. 575.
ST. OPTATUS, L. C. — See the extracts given under " Unity"
LUCIFER OF CAGLIARI, L. C. — " Cease, Constantius, to perse
cute the house of God. . . . Proclaim thyself a Christian ;
1 Per traditionem patrura secundum suceessionem apostolorum.
SsiBaotfir, on /ui? rsoarspov, ct/l/l' dirotiToXiKov idnv avr<3v
270 APOSTOLICITY
execrate with us the mob of Arians brought together by the
devil's trickery ; believe as we believe, we, who are, by succes
sion from the blessed Apostles, bishops ; ' confess as we and
they have confessed, the only Son of God, and thus shalt thou
obtain forgiveness for thy numerous crimes." — Pro S. Athan.
1. i. n. 33 (op. Gotland, t. vi. p. 169).
" It is manifest, Constautius, that thou, who holdest not as
the Lord delivered to the Apostles, and the Apostles to the
bishops, hast no God ; for the Apostles, seeking to manifest
the one divinity of Father and Son, said, Wliosoever with
draws from His doctrine, hath no God / but he that continueth
in His doctrine, the same hath the Father and the Son (2 John
x. 9)." — De non Conv. cum Ilazr. n. 17 (Gall. t. vi. p. 218).
" The Lord says to blessed Peter, Feed my lambs, and
again, Feed my sheep : and thou, coming as a wolf, wiliest
those to play the part of hirelings who are found to have been
the successors of blessed Peter,* and whom by Jeremias He
has long ago promised to His people : And I will give you pas
tors according to my own heart, and they shall feed you (iii.
15)." — De non parcendo in Deum delinq. n. 15. — Ib. p. 228.
ST. EPHILEM, G. C. — " And he set up two pillars in the
porch of the temple (1 [AL iii.] Kings vii. 21). The two pil
lars signify the two worlds, the visible and the invisible :
both support that dwelling-place of all nations, — the Church
of Christ, — the spirits, to wit, that are sent to minister, and
the prophets and Apostles, and their successors, constituted,
by divine appointment, unto the government of the Church."
— T. \.p. 2, Comm. in 1 (3) Regn. p. 459.
" These same sects are to be urged again, by requiring of
each to produce its term of existence, as being of older date
than that of some other sect. Now, perhaps, Manes will
claim the rights of primogeniture ; but Bardesanes was earlier
than he. And should he proclaim himself the first-born, yet
is he younger than his predecessor Marcion. . . . Next let
1 Qui ex beatorum apostolorum successione suraus episcopi.
8 Vis eos qui successores extitisse inveniuntur beato Petro.
OF THE CHURCH. 271
them be distinctly asked, from whom they have received the
imposition of hands ; and if from us they received this, and
afterwards rejected it, Truth has no further question to put :
but if they have usurped unto themselves the duties of the
priesthood, she has enough wherewith to confound and cover
them with shame. For thus any one may become a priest,
provided he but choose to impose hands on his own head.
The Most High having descended to the top of Mount Sinai,
laid His hand upon Moses; then Moses imposed hands on
Aaron : thus was this custom brought down unto John, to
whom accordingly the Lord said, that the baptism, which He
asked for at his hands, was a part of justice ; that there might,
that is, be no deviation from that order which He communi
cated to His own disciples, and which is to this day retained
in our Church, as transmitted unto it from them." — T. ii. Syr.
Sermo xxii. Con. Hceres.pp. 487-8.
" I hear many Christs proclaimed ; one contemporary with
Manes ; another during the days of Bardesanes ; another born
in Marcion's time ; yet is it certain that Christ appeared dur
ing the life-time of the Apostles. Now if they whom I have
mentioned were Christs, they are undoubtedly at variance
with each other; but if there be but one Christ, who has
been divided into several, that same Christ utters, with a
mouth that is not one, contradictions. Do thou, for thy part,
side with Him who is without change, always the same, always
Himself. There is also something which you will not ap
prove of, as regards the dates when these tares are said to
have sprung up. The heterodox, as they have perverted dog
mas, so have they confounded their respective dates : for if
they have had those dogmas handed down to them from the
Apostles, tell me, who is the first in date amongst them ? Is
Arius, he who has appeared in our own age ? or Manes, he
who yesterday was not ? . . . The Apostles were employed
for many years in disseminating Christ's doctrine ; others suc
ceeded in the same office ; the tares in fact had not as yet
sprung up. . . . The Church of the Gentiles was already in
272 APOSTOLICITY
existence, after that God its founder had destroyed the tem
ple of the (Jewish) people ; and, when utterly overthrown,
on its ruins He built up the Church, wherein Marcion most
certainly never exercised any office, since even his name was
not known ; nor was Manes, or Bardesanes, suffered to in
trude therein. From the prophets the Apostles received the
orthodox doctrine. . . . First of all Adam transmitted it to
Noah ; from Noah it was propagated to Abraham ; from him
to Moses ; from Moses it descended to David ; and from him
to the exiles under the Babylonish captivity ; and from them
it was conveyed to the Saviour. Then came the dispersion of
the Jews ; and He rescinded and re-established the traditions
of the fathers : then the band of Apostles was removed. Let
us praise Him who preserves their traditions ; Him who or
dered the ark to be built ; who constructed the temple of the
Jews : and He who effected all these things, established the
holy Church. Now He who ordains the propagation of life,
and the succession of all events ; He it is who was the author
of that perfectly-ordered succession of prophets and of Apos
tles, and He will preserve it from age to age evermore."- -T.
ii. Syr. Scrm. xxiv. adv. Ilceres. pp. 494-5.
ST. GREGORY OF NAZIANZUM, G. C.— " Thus, and for these
reasons, with the suffrage of all the people, not after the wick
ed fashion that lately has prevailed, not by bloodshed and
tyranny, but both in an apostolic and spiritual manner, he (St.
Athanasius) is elevated to the throne of Mark, the successor
no less of his piety than of the government of his see ;' for in
the latter he is one of many that have succeeded him, whilst
in the former he is his immediate successor, and this is in
truth a derived succession. For here is oneness of faith and
oneness of throne ; whilst there is an antagonistic faith, and
an antagonistic throne ; and the one has the name, the other
the reality, of succession. For he is not the successor that
takes by force the succession, but he that is forced into it ;
nor is he the successor who is so contrary to law, but he who
rjrrov rift evtie/SetaS rj rrfi itpoEdpiaS
OF THE CHURCH. 273
has been elevated agreeably to law ; nor he who holds an op
posite faith, but he who is of the same faith ; unless it be
that one speak of such a one as a successor, as we say that ill
ness succeeds to health, darkness to light, the storm to the
calm, and madness to soundness of intellect." — T. 1, Oral.
xxi. in S. Athanas. p. 377.
" What absurdity ! these men (the Apollinarists) announce
to us to-day, wisdom that has been hidden since th» time of
Christ. This truly deserves our tears. For if the faith took
its rise but some thirty years ago, though it is nearly four
hundred years since Christ appeared, our gospel has been for
so long a time void ; our faith void ; and in vain have the
martyrs testified ; in vain have so great prelates, and so many,
presided over the people, and grace is from the verses (of
Apollinaris) and not from faith." — T. i, or. Hi. ad Cledonium,
p. 748.
ST. BASIL, G. C. — See the extracts given under " Authority."
" As long as we are branches abiding in the vine, bringing
forth befitting fruits to Christ, we have God for the husband
man. But if we separate from that life-giving root, — the faith
in Christ, — being dried up, we are cast out and burnt ; and
the edifice of our doctrine, if our lives be not what they should,
is overthrown. For, if we abide not on the foundation of the
Apostles, (thus) building up what is commendable, we rush
headlong down as not having a foundation, and great is our de
struction." ' — T. 1, P. ii. Comment in Esai. c. 1, n. 19, p. 554.
ST. PACIAN, L. C. — " For what is that which He says to the
Apostles, Whatsoever ye shall bind on earth shall he hound
also in heaven, and whatsoever ye shall loose on earth shall be
loosed also in heaven. Why this, if it was not lawful for men
to bind and loose ? Is it allowed to Apostles only ? Then to
them alone is it allowed to baptize ; to them alone to give the
1 Writing to St. Ambrose of Milan, he says, "Thou man of God, thou
receivedest not, nor wert thou instructed by man in the gospel of Christ,
but the Lord Himself transferred thee from amongst earthly judges, to the
-chair of the Apostles (erti rrjv xaQedpar TGOY
274 APOSTOLICITY
Holy Ghost ; and to them alone to cleanse the sins of the na
tions ; inasmuch as all this was given in command to none but
the Apostles. But if, in the same place, both the loosing of
bonds, and the power of the sacrament are conferred, either
the whole has been derived to us from the model (form) and
power of the Apostles, or neither has the former been abrogated
from the decrees (of God). 7, he saith, have laid the foun
dation, and another buildeth thereon (1 Cor. iii. 10). What,
therefore, the doctrine of the Apostles founded, that we build
upon. And lastly, bishops also are named apostles, as saith
Paul of Epaphroditus, My brother and fellow-soldier, but
your apostle (Philip, ii. 25). If, therefore, the power of
the laver, and of the chrism, gifts far greater, descended
thence to bishops, so also was the right of binding and of
loosing, with them. Which, although on account of our sins
it be presumptuous in us to claim, yet God, who hath granted
unto bishops the name even of His only beloved, will not deny
it unto us, as His holy ones, and having the chair of the
Apostles." For the context see "Penitence."— Ep. 1, Gal-
land, t. vii. pp. 258-9.
" Pay attention to this also, whether she (the Catholic Church)
is not especially built on the foundations of the Apostles and
prophets, from Jesm Christ Himself the chief corner-stone.
If her beginning was before thee ; if her belief was before
thee, if she hath not receded from her former foundations ; if
she have not left her home ; if she have not appointed for her
self, after separating from the rest of the body, her own pecu
liar teachers, and her peculiar documents (instruments), well ;
but if she hath made unreceived interpretations, if she hath
invented some new law, if she hath pronounced sentence of
divorce and of war against her own body, then is she mani
festly shown to have abandoned Christ, and to have placed
herself apart from the prophets and the Apostles." — Ib. Ep.
iii. n. 26, p. 269.
ST. EPIPHANIUS, G. C. — u There came unto us a certain
Marcellina, who had been led astray by these heretics (the
OF THE CHURCH. 275
Carpocratians), and she corrupted the faith of many during the
days of that Anicetus, bishop of Rome, who succeeded Pius
and his predecessors. For, in Rome, Peter and Paul were
the first both Apostles and bishops ; then came Linus, then
Cletus, then Clement, the contemporary of Peter and Paul,
of whom Paul makes mention in his epistle to the Romans
(Philippians?) And let no one wonder that, though he was
the contemporary of Peter and Paul, for he lived at the same
time with them, others received that episcopate from the
Apostles. Whether it was that while the Apostles were still
living he received the imposition of hands as a bishop (of the
episcopate) ' from Peter, and having declined that office he re
mained unengaged ... or whether, after the succession of
the Apostles,3 he was appointed by bishop Cletus, we do not
clearly know. . . . However the succession of the bishops in
Rome was in the following order. Peter and Paul, and Cletus,
Clement, Anacletus, Evaristus, Alexander, Xystus, Telespho-
rus, Hyginus, Pius, Anicetus, the same named by me above
as in the list. And let no one wonder that we have gone
through each of these matters ; for by means of these the
manifest (truth) is for ever pointed out." 3— T. 1, adv. Hceres
(27) p. 107.
" The Apostles preached not themselves, but Christ Jesus
the Lord. Hence there is not a single sect, or church, called
after the names of the Apostles. For we never have heard of
the Peterists, or Paulines, or Bartholomews, or Thaddreans,
but, from the first, one was the preaching of all the Apostles,
not preaching themselves, but Christ Jesus the Lord. Hence
too they all confer one name upon the Church, not their own,
but that of their Lord Jesus Christ, beginning at Antioch, to
be called Christians, which is the alone Catholic Church,4 hav
ing naught else but Christ's (name), which is the Church of
£jii(5KO7tr}$.
2 Msrd rrfv rwv dito^roXGo
3 Aid yap TO^TGOV del TO datpet Seinvvrai.
* Oirep ktirlv fj navy KaOohiKi? E-HH\.rj6ia.
276 APOSTOLICITY
Christians ; not the Church of Christs, but of Christians ; He
being one, and they, from that one, being called Christians.
Besides this Church, and her preachers, all others are not of
the same character, being known by means of the name added
to them of Manichseans, and Simonians, and Yalentinians, and
Ebionites, of which class thou too, Marcion, art one ; and they
who have been led astray by thee are called by thy name, who
hast preached thyself, and not Christ." — Adv. Hceres. (42)
pp. 366-7. '
ST. AMBROSE, L. C. — " Not without cause in the midst of
the many narrow seas of this world, does the Church of the
Lord rest immovable, as being built upon the apostolic rock,
and continue with an unshaken foundation against the assaults
of the raging ocean. It is washed, but not moved, by the
waves ; and though the elements of the world are often dashed
and repelled with loud uproar, yet has it a most secure harbor
of safety wherein to receive the distressed." — T. ii. Ep. ii.
Constant io, n. 1, p. 755.
ST. PHILASTRIUS, L. C.J— " There is also a heresy called the
apocryphal, or the secret, which receives only the prophets and
the Apostles, and not the canonical writings, to wit the law
and the prophets, both the Old and the New Testament. . . .
It has been ordained by the Apostles and their successors,'
that nothing be read in the Catholic Church, except the law,
and the prophets, and the gospels, &c." — De Hares, n. 60,
Galland. L vii. p. 494.
ST. JEROME, L. C.— " Whosoever thou art that art a broacher
of new dogmas, I beseech thee spare the ears of Romans ; spare
that faith which was commended by an Apostle's voice. Why,
at the expiration of four hundred years, attempt to teach us
what we before knew not I Why bring forward what Peter
and Paul would not make known ? Until this day the Chris-
1 He designates St. Irenaeus as 6 nandpioS EiprfvaloS 6 rwv anodro-
2 He was bishop of Brescia. St. Augustine mentions having seen him.
He died in the year 387. The edition used is that by Gallandins, t. vii.
3 Statutum est ab apostolis et eor um successoribus.
OF THE CHURCH. 277
tian world was without this doctrine (or, the world was Chris
tian without this doctrine). I will retain as an old man that
faith wherein I was as a boy regenerated." — T. 1, Ep. Ixxxiv.
ad Pammach. et Ocean, n. 9, col. 526-7.
" I will lay before you a brief and plain sentiment of my
mind ; — we are to abide in that Church, which, founded by the
Apostles, endures even unto this day.1 Whenever you hear
those who are said to be Christ's, named, not after the Lord
Jesus Christ, but after some one else, — as for example, Mar-
cionites, Valentin ians, men of the mountain, or of the plain,
know that it is not Christ's Church, but the synagogue of anti
christ. For from this very fact that they were instituted at a
later period, they evince themselves to be those whom the
Apostle foretold were to be. Nor let them feel satisfied with
themselves, if they seem to themselves to 'affirm what they say
from portions of the Scriptures, since even the devil spoke
some things out of the Scriptures ; and the Scriptures do not
consist in being read, but in being understood. Otherwise, if
we adhere to the letter, we too can make a new dogma for our
selves, and assert that those who have shoes to their feet, and
two tunics, are not to be received into the Church." — T. ii. adv.
Luciferi. n. 27, col. 202. Fcr the context see "Authority."
ST. GAUDENTIUS OF BRESCIA, L. C. — " Jesus therefore sum
moned His ministers, the Apostles, to wit, and their successors
who are in every church,3 and says to them : Fill these water-
pots with water, that is, Baptize all nations in the name of the
Father, and of the Son, and of the Holy Ghost, teaching them
to observe all things whatsoever I have commanded you."
Horn. ix. In illud nuptice factce sunt, p. 957, t. v. Bill. Max.
PP. See also Ibid. De Ordin. Ips.p. 968.
1 In ilia esse ecclesia permanendum, quas ab apostolis fundata usque ad
diem hanc durat. The councils of Nicaea and of Constantinople both deno
minate their faith and their Church "catholic and apostolical." See the
extracts under " Unity," from the Synodic Epistle of Nicsea, and from the
creed of Constantinople, which creed, it need scarcely be added, was received
and confirmed by every subsequent general council.
2 Apostolis videlicet, et eorum successoribus qui sunt per singulas
ecclesias.
278 APOSTOLICITY
CENTURY V.
ST. AUGUSTINE, L. C.— The following was occasioned by a
letter to Generosus from a Donatist, who pretended to have
been warned in a vision by an angel to induce Generosus to
become a Donatist : " He has written to you that an angel has
commanded him to recommend to you the order of Christi
anity of your city, whereas you hold the Christianity, not of
your city only, nor of Africa and the Africans only, but of
the whole universe, the Christianity which was announced and
is announced to all nations. So that it is to them a small
thing, that they are not ashamed to have been cut off, and that
they do not help themselves by returning to the root when it
is in their power, unless they try to cut off others also with
themselves, and to prepare them like dry wood for the fire.
. . Now if there should have stood by your side the angel
which this man, with cunning vanity in our opinion, feigns to
have stood by him for your sake, and should have said those
very same things to you which this man declares that he
recommends to you by the command of that angel, it would
behoove you to be mindful of that sentence of the Apostle, who
says, Though we, or an angel from heaven, should preach a
Gospel to you besides that which we have preached to you, let
him be anathema. For it was evangelized to you by the voice
of the Lord Jesus Christ Himself, that His Gospel shall be
preached to all nations, and then shall the end be. For it was
evangelized to you by the prophetic and apostolic letters, that
to Abraham were the promises made, and to his seed, which
is Christ, since God said to him, In thy seed shall all nations
be blessed. If an angel from heaven should say to you who
hold these promises, ' Leave the Christianity of the universe,
and hold to that of the party of Donatus, the details of which
are explained to thee in a letter of the bishop of thy city,' he
ought to be anathema, because he would attempt to cut thee
off from the whole and to push thee down into a party, and
to alienate thee from the promises of God. For if the order
of bishops succeeding to each other is to be considered, how
OF THE CHURCH. 279
much more securely, and really beneficially, do we reckon from
Peter himself, to whom, bearing a figure of the Church, the
Lord says,1 Upon this rock I will build my Church, and the
gates of hell shall not overcome it. For to Peter succeeded
Linus ; to Linus, Clement [he gives the whole succession] ; to
Damasus, Siricius ; to Siricius, Anastasius. In this order of
succession no Donatist bishop appears." 2— T. ii. Ep. liii. Gen-
eroso (Class %\pp. 179-80.
aln the Catholic Church . . . the agreement of peoples and
of nations keeps me; an authority begun with miracles, nour
ished with hope, increased with charity, strengthened by anti
quity, keeps me : the succession of priests from the very chair
of the Apostle Peter— to whom the Lord, after His resurrec
tion, committed His sheep to be fed— down even to the pre
sent bishop, keeps me, &c." (See "Authority.")— T. viii. contr.
Ep. Fund. Manichazi, col. 269.
"Petilianus (the Donatist) said: 'If you claim for your
selves a chair, you assuredly have that which the prophet
David, the writer of the Psalms, proclaimed to be the chair
of pestilence (Ps. i.) ; for with you is it justly left, seeing
that holy men cannot occupy it.' Augustine replied : ' And
you see not that these are not proofs of any sort, but idle
revilings. This is that of which I spoke a little earlier ; you
utter the words of the law, but against whom you utter them
you care not ; as the devil uttered the words of the law, but
knew not Him to whom he was addressing them. He wished
to cast down our head who was about to ascend on high ; but
you wish to reduce to a small fragment the body of that same
head, which (body) is diffused throughout the whole earth.
. . . Nay, if all throughout the whole world were such as you
most idly slander them, what has the chair of the Eoman
Church, in which Peter sat, and in which Anastasius now sits,
done to thee ; or (the chair) of the church of Jerusalem, in
1 Si enim ordo episcoporum sibi succedentium considerandus est, quanto
certius et vere salubriter ab ipso Petro numeramus, cui totius ecclesise
figuram gerenti Dominus ait.
2 In hoc ordine successions nullus Donatista episcopus inveiritur.
280 APOSTOLICITY
which James sat, and in which John now sits, by which
(chairs, or bishops) we are knit together in Catholic unity, and
from which you have with guilty frenzy separated. Why call
you an apostolic chair,1 a duiir of pestilence? If on account
of men who, you think, speak the law and do it not, did our
Lord Jesus Christ, on account of the Pharisees, of whom lie
says, For they say and do not, utter any insult against the
chair wherein they sat ? Did He not commend that chair of
Moses, and, guarding the honor of their chair, blame them ?
For He says, They sit on the chair of Moses ; whatsoever they
say, do, hut what they do, do ye not, for they say and do not
(St. Matt, xxiii.) If these were your sentiments, you would
not, on account of the men whom you defame, blaspheme
against an apostolic chair with which you communicate not."
— T. ix. 1. ii. contr. Lht. Peteli. n. 118, col. 4:10-11. See also
note \,p. 78, under "Authority"
ST. C^ELESTINE L, POPE, L. C. — He thus writes to the council
assembled at Ephesus in the matter of Nestorius : " It is for
us with united effort to preserve the things that have been
committed unto us, and which have prevailed unto this time
by means of the apostolical succession.'1 — Ep. xviii. ad Synod.
Eph.es. n. 2, p. 3^5 ; Gotland, t. ix. For the context, see
"Authority."
THEODOKKT, G. C. — See towards the close of the extract
given under " Authority " p. 97.
" We may see each of these predictions verified by the event.
For, in the midst of such dangers, both the Apostles illumi
nated the world, and they who have succeeded them have
guarded the faith which they received from them. And the
depositaries of the martyrs' bodies, which shine as stars in
every part of earth and sea, testify to this, and proclaim the
truth of the divine predictions. For He not only predicted
dangers unto them, but victory also, for Upon this rock, He
1 Quibus nos in catholica imitate connectimur, et a quibus vos nefario
furore separastis. Quare appellas cathedram pestilentice cathedram apos-
tolicam ?
OF THE CHURCH. 281
said, will I build my Church, &c."— T. v. Curat. Gr&c.
Afect. Disp. xi. pp. 1008-9.
YINCENTIUS OF LERiNs, L. C.— " This custom has ever pre
vailed in the Church, that the more religious a man was, the
more promptly did he withstand novel inventions. Such ex
amples are everywhere plentiful. But not to be prolix, we
will select some one, and this in preference from the apostolic
see, that all men may see more plainly than the sun's light,
with what force, what zeal, what endeavor, the blessed suc
cession of the blessed Apostles ever defended the integrity of
religion once received." ' For continuation, see " Tradition."
— Adv. Ilceres. n. vi.
ST. LEO I., POPE, L. C.— "The Catholic faith, which, the
Spirit of God instructing us through the holy fathers, we from
the blessed Apostles have learned and taught, will not suffer
either error."— Ep. Ixxxix. ad Mar don. as given under
"Authority." See also, in the same place, Ep. xc. and Ep.
xciv. ; also the extracts given under " Tradition," especially
Ep. cxxix. ad Proter. Episc. Alexand.
COUNCIL OF CHALCEDON, G. C.— The following is from the
synodal epistle of the fourth oecumenical council, addressed to
Pope Leo : " Our mouth is filled with gladness, and our
tongue with praise (Ps. cxxv.) The grace (of God) has fitted
this prophecy as proper to us, by whom the rectitude of true
religion has been confirmed. For what sublimer cause for
gladness than faith ? What more full of joy unto exultation
(the dance), than the Lord's knowledge, which the Saviour
Himself delivered to us from above unto salvation, saying,
Going, teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost, teaching them
to observe all things whatsoever I have commanded you
(Matt, xxviii.) ; which thou (Leo), who hast been appointed
as the voice of blessed Peter unto all men, hast preserved
as a golden chain brought down to us by the ordinance of
1 Beatorum apostolorum beata successio quanta vi semper, quanto studio,
quanta contentione defenderit susceptae seme] religionis mtegritatem.
282 CATHOLICITY
Him who imposed it." — Ep. Synod. Leoni, p. 834 ; Labbe,
t. iv.
ARNOBIUS JUNIOR, L. C. — " The Lord in His just judgment
will cut off their neck (Ps. cxxviii.) Let their lot be shared by
the Pharisees, and all heretics, who hate Swn, that is, who hate
the Church of Christ. Let tJiem ~be as grass upon the tops of
houses, which withers before it be plucked up. . . . He that
shall reap their words shall not Jill his hand out of them, nor
they that gatJier the'tr sheaves, shall they fill their bosoms.
For of all the holy ones that shall pass by, from the Apostles
even until now, whether they who now live, or who have
passed by, not one has blessed them in the name of the Lord.
And he who has not received a blessing from the blessed
Apostle Peter, or from the Apostles or their successors, and in
this state has taught the people whom he has deceived, such
a one incurs a curse, because he has usurped a blessing — a
curse by which, before he is plucked up, that is, before he
dies, he withereth away, that is, while he seems to live in the
body, he is already withered in the spirit ; from such we being
separate, guarding most perfectly the Catholic faith, find life
everlasting." — Comm. in Ps. cxxviii. pp. 314-15; t. viii.
BiU. Max. 8S. PP.
" And now even to this day do the sons of the Apostles sit
upon their chairs, having also themselves the power of binding
and of loosing. But this has been granted unto them, because
the Lord would not have the synagogue of error, but chose
holy Sion, the Church, to wit, of the right faith, which He, in
His foreknowledge, chose for His dwelling-place, wherein ia
God's rest for ever," &c., as given under " Authority"
THE CHURCH CATHOLIC, OR UNIVERSAL
SCRIPTURE.
Malachias i. 11. — " From the rising of the sun even to the
going down, my name is great among the Gentiles, and in
OF THE CHURCH. 283
every place there is sacrifice, and there is offered to my name
a clean oblation : for my name is great among the Gentiles,
saith the Lord of hosts."
Matth. xxiv. 14 — " And this Gospel of the kingdom shall
be preached in the whole world, for a testimony to all nations,
and then shall the consummation come." Ibid, xxviii. 19 —
" Going therefore teach ye all nations."
Mark xvi. 15. — " Go ye into the whole world and preach the
Gospel to every creature."
Acts i. 8. — " And you shall be witnesses unto me in Jeru
salem, and in all Judaea and Samaria, and even to the utter
most part of the earth."
Romans x. 17, 18. — " Faith then cometh by hearing, and
hearing by the word of God. But I say: have they not
heard ? Yes, verily, their sound hath gone forth into all the
earth, and their words unto the ends of the world."
THE FATHERS.
If the reader will look back to the passages already adduced
to prove the Marks of the Church, he will see that several of
them, in express words, speak of its Catholicity. A few more
authorities, though perhaps not necessary, shall suffice.
CENTURY II.
ST. IGNATIUS, G. C. — " Let that be esteemed a sure eucharist,
which is either under the bishop, or him to whom he may com
mit it. "Where the bishop is, there let the multitude of believ
ers be ; even as where Jesus Christ is, there is the Catholic
Church.1 Apart from the bishop it is neither lawful to bap-
1} KaQoXiKr} kuH'X.rj^ia. This is, I believe, the earliest instance
of this phrase. It occurs also in a document written a few years later than
the letters of St. Ignatius, viz., in the introduction to the " Martyrdom of
St. Poly >carp ." ' ' The church of God which dwelleth in Smyrna, to the
church of God which dwelleth in Philomelium, and all the members (or,
districts, TfapoiniaS) in every place of the holy and Catholic Church (rrf$
dyia*, nai KofioXiK^S tnKXr}(5ia.$}, mercy, peace, and love from God the
Father and our Lord Jesus Christ be multiplied." — De Martyr. S. Polyc.
Eccles. Smyrn. Cotehrius, t. ii. The date of this piece is about the year
284 CATHOLICITY
tize, nor to hold an agape; but whatever he judges right, that
also is well pleasing unto God, that all which is done may be
safe and sure." — Ep. ad Smyrn. n. 8.
" The bishops, who have their stations at the utmost bounds
of the earth, are after the mind of God."— Ep. ad Ephes. n. 3,
as given under " Unity"
ST. JUSTIN, L. C. — Explaining Malach. i. 10, he says : "Not
even now is your (the Jewish) race from the rising to the
setting of tJw sun, but there are nations in which not even yet
one of your race has dwelt. But there is no race of men,—
whether of barbarians or of Greeks, or, in tine, bearing any
other name, whether because they live in wagons, or are with
out a fixed habitation, or dwell in tents leading a pastoral life
—among whom prayers and eucharists are not offered to the
Father and Maker of the universe through the name of the
crucilied Jesus."— Dial cum Tnjphone, n. 177, p. 210.
ST. IREN.EUS, G. C.— " The Church, though spread over the
whole world, to the earth's boundaries, <fcc."— Adv. Hceres. L
iii. c. 17, n. 1 — as given already in the section on " Unity."
"When they believed not, last of all He sent His Son, He
sent our Lord Jesus Christ, whom when the wicked husband
men had slain, they cast Him out of the vineyard. Where
fore did the Lord God deliver it, now no longer fenced in,
but opened unto the whole world, to other husbandmen, who
give in the fruits in their seasons ; the tower of election being
everywhere exalted and beautiful. For everywhere is the
147. In the body of the piece the same phrase occurs twice : "After he
had done praying, having made mention of all with whom he had ever met,
great and small, noble and obscure, and of the whole Catholic Church
throughout the world."— n. 8. "He (Christ) is both the governor of our
bodies and the shepherd of the Catholic Church throughout the world."—
n. 19. We meet also with the same in the acts of St. Pionius and others,
who suffered martyrdom about the same time as St. Polycarp. "What art
thou called?" Pionius replies: "A Christian." Polemon: "Of what
Church ? " Pionius answers : " Of the Catholic. "—Ruinart. Act. Sine. p.
128. So again, Ib. p. 129, 130, 132, 135. So also in the acts of St. Achatius
(A.D. 250), Ib. p. 141. So also St. Fructuosus, when about to be martyred,
exclaims : " It is necessary that I bear in mind the Catholic Church, which
is spread from the east even unto the west." — Ib. p. 222.
OF THE CHURCH. 285
Church distinctly visible, and everywhere is there a wine-press
dug ; for everywhere are those who receive the Spirit." 1 — Adv.
Hceres. 1. iv. c. 36, p. 278.
CLEMENT OF ALEXANDRIA, G. C. — " The philosophers satis
fied only their peculiar followers ; but the word of our Teacher
was not confined to Judaea, as philosophy was to Greece, but
was diffused over the whole inhabited earth ; convincing na
tions and villages, and whole cities, and households, and in
dividual hearers, both amongst Greeks and barbarians, and
bringing under not a few of the philosophers themselves to
the truth. If any magistrates prohibit the Greek philosophy,
it vanishes at once." — Strom. 1. vi. p. 827. For continuation,
see " Indefectilitity." See also the extract under " Unity"
from Strom. 1. vi. p. 899, where the Catholic Church is spoken
of as " alone in excellence," &c.
TERTULLIAN, L. C. — " Men cry out that the state is beset,
that the Christians are in their fields, in their forts, in their
islands. They mourn, as for a loss, that every sex, age, con
dition, and now even rank, is going over to this sect." — Apol.
n. Lp. 2.
" If we wished to act the avowed enemy, not the secret
avenger only, would strength of numbers and forces be want
ing to us ? The Moors and the Marcomans, and the Parthians
themselves, or any other people, however great, yet a people
nevertheless of one spot and of their own boundaries, are, I
suppose, more numerous than one of the whole world ! "We
are a people of yesterday, and yet we have filled every pjace
belonging to you — cities, islands, castles, towns, assemblies,
your very camp, your tribes, companies, palace, senate, forum !
We leave you your temples only. For what war should we
not be sufficient and ready, even though unequal in numbers,
who so willingly are put to death, if it were not in this reli
gion of ours more lawful to be slain than to slay ? We could
fight against you even unarmed and without rebelling, by only
1 Ubique enim pra?clara est ecclesia, et ubique circumfossura torcular;
ubique enim sunt qui suscipiunt spiritum.
286 CATHOLICITY
disagreeing with you, by the mere odium of separation. For
if so large a body of men as we were to break away from you
into some remote corner of the globe, surely the loss of so
many citizens, of whatever sort they might be, would cover
your kingdom with shame ; yea, and would punish you by
their very desertion of you. Doubtless you would tremble at
your own desolation, at the silence of all things, at the death
like stupor of the whole world. You would have to seek whom
to govern." — Ib. n. 37, p. 30. See also Adv. Judceos, n. 7,
pp. 18S-89.1
CENTURY III.
ORIGEN, G. C. — " And who that goes back in mind to Christ
when lie declared : This goxpel shall be preached in the whole
world for a testimony to them and to the nations, can help
being tilled with wonder when he sees that, according to His
words, the gospel of Jesus Christ has been preached to all
under heaven, both to Greeks and barbarians, to the wise and
to the foolish ? for the word spoken with power has vanquished
the whole nature of man, and there is not a race of men
to be seen that has refused to receive the doctrine of Jesus."
-T. 1, Contr. Cels. I. \\. n. 13, p. 4()0.a
1 The term Catholic is applied to the Church on two different occasions,
in his treatise De Prescript ionibus : " Even if they (the Apostles) did dis
course of certain things among their household friends, so to speak, yet it is
not to be believed that they were such things as would bring in another rule
of faith, differing from and contrary to that which the Catholic churches
published to the world." — n. 26. See also Ib. n. 30, given in the section on
" Apostolicity" where the term Catholic Church and the Church of Rome
seem to be used synonymously. In his treatise Ad Scapulam, n. 2, he
speaks of the Christians "as forming almost the majority in every place; "
and at the conclusion of the same treatise he declares, that if the laws were
enforced, Carthage would be decimated. Compare also Ad Nationes, i. 8.
2 This assertion is somewhat modified in t. iii. Comment, in Matt,
(tr. 28) p. 858, where amongst the countries named as not having received
the religion of Christ is Britain. Origen frequently uses the word Catholic
in contradistinction with heretic. " Adversus ecclesiasticum et catholicum
litigat." — T. ii. Horn. xiv. in Levit. n. 2, p. 259. " Vulpes, perversos
doctores haereticorum possumus intelligere. . . . Datur pra?ceptum doctori-
bus cathoUcis ut vulpes arguere et reframare festinent." — T. iii. L. iv. in
Cant. Cant. p. 92. He also employs it as equivalent to ecclesiastical, as in
the first example given, and in the following : " Si doctrina ecclesiastica
OF THE CHURCH. 287
" The churches of Christ are propagated throughout the
whole world." — T. ii. Horn. xiii. in Num. col. \,p. 317. See
also t. ii. Select, in Psalm, xlvii.^. 7 ; i. iii. Horn. iv. in EzecJi.
n. \,p. 370.
ST. CYPRIAN, L. C.— " The Church flooded with the light of
the Lord, puts forth her rays throughout the whole world."-
De Unitate. See the context under " Unity" Numerous ex
amples of the use of the word " Catholic " will be found in
the extracts given in the foregoing sections.
CENTURY IV.
LACTANTIUS, L. C. — " For whereas they are called Phrygians,
or Novatians, &c., they ceased to be Christians, who, having
lost the name of Christ, assumed human and extraneous titles.
The Catholic Church is, therefore, the only one that retains the
true worship. . . . But as every sect of heretics thinks its
followers are, before all others, Christians, and its own the
Catholic Church, be it known, that that is the true (Catholic
Church) wherein is confession and penitence, which happily
heal the wounds and sins to which the weakness of the flesh
is subject." ' — Divin. Inst. I. iv. c. 30. For the context see
the article on "Authority"
ST. ALEXANDER OF ALEXANDRIA, G. C. — " We acknowledge
one and one only Catholic and apostolic Church, ever indeed
incapable of being overthrown, even though the whole world
should choose to war against it, and which will conquer every
most unhallowed opposition of the heterodox, the master of
the household himself having made us confident, through cry-
simplex esset, et nullis intrinsecus haereticorum dogmatum assertionibus
cingeretur, non poterat tarn clara, et tarn examinata videri fides nostra.
Sed idcirco doctrinam catholicam contradicentium obsidet oppugnatio, ut
fides nostra exercitiis elimetur." — T. ii. Horn. ix. in Num. p. 296. And as
equivalent to the title Christian : "Ego vero quia opto esse ecclesiasticus,
et non ab heresiarcha aliquo, sed a Christi vocabulo nuncupari." — T. iii.
Horn. xvi. in Luc. p. 950.
1 Sed tamen quia singuli quique coetus hiereticorum se potissimum
christianos, et suara esse catholicam ecclesiam putant ; sciendum est illam
esse veram, in qua est confessio et poenitentia, quae peccata et vulnera
•quibus subjecta est imbecillitas carnis, salubriter curat.
288 CATHOLICITY
ing out, Have confidence, 1 have overcome the world" — Ep.
De Arian. Hceres. as given under "Authority"
EUSEBIUS, G. C. — " Thus, assuredly by the power and assist
ance of heaven, did the saving word, like a ray of the sun, at
once enlighten the whole universe ; and immediately, accord
ing as is in the divine Scriptures, the sound of the divine
evangelists and Apostles went forth over the whole earth, and
their words unto the end of the world (Ps. xviii. 5). And
throughout all cities and villages, like a well-filled granary,
most numerous and crowded churches were at once assembled."
— //. E. 1. ii. c. 3, j0. 48. See also L. iv. c. 7, et passim.
" The false accusations invented by our Pagan enemies quick
ly disappeared self-refuted ; whilst fresh sects sprang up anew
upon sects ; the first always passing away, and corrupted, in a
variety of ways, into other views of many modes and forms.
But the splendor and solemnity and sincerity and liberty of
the Catholic and alone true Church,1 — a Church always hold
ing uniformly to the same things, — still went on increasing
and magnifying." — II. E. 1. iv. c. 7. See also De Laudilus
Constantini, cap. 16, p. 768. Demonst. Evang. I. vi. c. 18,
pp. 289-294, et passim.
" And the works of justice shall le peace, and justice shall
obtain quietness, and security for ever, <fcc. (Is. xxxii. 17, 18).
In place of that great and proud city that has been destroyed,
he prophesies that another city was to be built unto God, the
Catholic Church reaching from one end of the earth to the
other,3 and also predicts the devout institution in it." — Com
ment. in lies. c. 32, t. \i. p. 484. Nova Collect. Montf.*
1 TrjS KO-OoAou Hal novrjS aA^Go
2 'Erfpav TOO 6>£o5 6v6rr]6^6^ai noXiv, rrjv and nepdroov £a>? nepd-
TK*V naboXinrfv EKKXrjtiiav.
3 On the names given to the various sects, from their founders, or other
incidental causes, and on the attempts of the sectarians of his day to retort
in like manner on the orthodox, St. Athanasius writes as follows : " They
are called Arians instead of Christians, and have this name as the badge of
their irreligion. Let them not palliate this ; nor, when reproached with it,
falsely retort it on those who are not as they are, by designating, on their
parts, Christians after their teachers, in order that they themselves may
OF THE CHURCH. 289
JULIUS FIRMICUS MATERNUS, L. C.1 — " What spot on earth is
there which the name of Christ has not taken possession of ?
Where the sun rises, and where it sets, where the nortli is
raised on high, and where the south is depressed, all has been
filled with the majesty of the adorable God. And though, in
certain regions, the dying limbs of idolatry still quiver, yet
things are at such a pass, that in every Christian land, this
pestilential evil will be cut up by the roots." — De Error.
Prof. Rel. n. 21, Galland. t. v.p. 32.
ST. HILARY, L. C.— Explaining St. Matt. x. 2, he says, " The
thus seem to have a title to the name of Christians, nor be driven by shame
at their disgraceful designation to play the fool thus. . . . For never did
that people take its name from its own bishops, but only from the Lord, on
whom also we rest our faith. Though the blessed Apostles were our
teachers, and were ministers of the Saviour's gospel, we were not named
after them, but from Christ are we Christians, and from Him called so ;
whilst they who have from others the beginning of the faith which they
affect, rightly too bear they their names, as having become their property.
In fact, heretofore, whilst we were all both Christians and called so after
Christ, Marcion invented a heresy and was cast out, and they who through
out remained with him that cast him forth, remained Christians, whereas
they who followed Marcion were no longer called Christians, but Marcionites.
In the same way Valentinus, and Basilides, and Mariichasus, and Simon
Magus, gave their own names to their followers . . . whilst others are
called Cataphrygians, as being from the country of Phrygia, and the Nova-
tians from Novatus. . . . Just in the same way, consequently, when
blessed Alexander cast forth Arius, they who remained with Alexander
remained Christians, 'whereas they who went out with Arius left behind
them to us who were with Alexander, the Saviour's name ; and thence
forward these men have been called Arians. Behold then that, after the
death of Alexander too, they who are in communion with his successor,
Athanasius, and with those whom he communicates with, continue un
changed ; none of them have taken his name, nor he theirs, but are all
again in the usual way called Christians. For although we have a succes
sion of teachers, of whom we are the disciples, yet being taught by them the
things of Christ, we are not the less on that account Christians, nor do we
cease to be called such. But they who follow the heretics, let them have
never so numerous a succession, universally bear the name of him who first
broached the heresy. In fact, though Arius be dead, and many of his
party have succeeded him . . . they are called Arians. . . . How then are
they Christians who are Ariomanites ("Apeio/narirat : Ariomaniacs), not
Christians ? or how are they of the Catholic Church, who have thrown off
the apostolic faith, and have become the inventors of fresh evils ? " — Or.
i. contr. Arian. n. 2, 3, t. i. pp. 320-1.
1 A Sicilian by birth ; he published a very learned treatise against
paganism about the year 348. It is in Gallandius, t. v.
290 CATHOLICITY
Lord instructs them not to meddle with the houses and friend
ships of those who either persecute or know not Christ ; and
to inquire in every city who is worthy of their dwelling there,
—that is, wheresoever the Church is and Christ the indweller, —
and not to pass anywhere else, seeing that the house is worthy,
and the host righteous. . . . There would be many Jews,
whose affection for the law would be so great, that although,
through admiration of His works, they had believed on Christ,
would still abide in the works of the law ; whilst others, im
pelled by curiosity to spy the liberty which is in Christ, would
pretend to have passed over from the law to the gospels ; and
many, through a perverseness of understanding, be betrayed
even into heresy. And because all men of this kind, deceiv
ing and flattering their hearers, state falsely that with them is
Catholic truth, therefore did He give the above admonition,
that one that is worthy is to be sought out with whom to
dwell ; but because, through the deceitfulness of words, the
ignorant might fall in with a host of the above description,
that house itself which is called worthy, to wit the Church
which is called Catholic, is sedulously and carefully to be made
use of.1' —Comment, in Matth. c. x. n. 7, 9, t. *L,pp. 712-13.
" In truth, Constantius, thy mercy should hear the voice of
those who exclaim, * I am a Catholic, I will not be a heretic ; 2
I am a Christian, not an Arian, and better were it for me to
suffer death in this world, than to violate the spotless virginity
of truth, through the dominant power of any individual.' '
Ad Constant. August. Lib. 1, n. 2, t. ii. p. 536.
ST. CYRIL OF JERUSALEM, G. C. — " The faith which we re
hearse contains in order the following : i And into one baptism
of repentance for the remission of sins, and into one holy Ca
tholic Church.' . . . Now it is called Catholic, because it is
throughout the whole world, from one end of the earth to the
other; and because it teaches universally (catholically) and
completely 3 all the doctrines which ought to come to men's
1 Ecciesia quae catholica dicitur, caute et diligenter utendum.
2 Catholicus sum, nolo esse haereticus.
OF THE CHUKCH. 291
knowledge concerning things both visible and invisible, hea
venly and earthly ; and because it subjugates unto godliness
(or, to the true religion) the whole race of men, both gover
nors and governed, learned and unlearned ; and because it uni
versally treats and heals every sort of sins committed by soul
and body, and possesses in itself every form of virtue which is
named, both in deeds and words, and every kind of spiritual
gifts. And it is rightly called Church, because it calls forth
and assembles together all men." . . .
25. " Of old the Psalmist sung, In the Churchllessye God
the Lord, from the fountains of Israel (Ps. Ixvii.) But since
the Jews, through their evil designs against the Saviour, have
been cast away from grace, the Saviour has built out of the
Gentiles a second holy Church, the Church of us Christians,
concerning which He said to Peter, And upon this rock I will
'build my Church, and the gates of hell shall not prevail
against it. [For continuation see " Indef edibility ;" he then
proceeds :] Concerning this holy Catholic Church, Paul writes
to Timothy, That thou mayest know how thou oughtest to be
have thyself in the house of God, which is the Church of
the living God, which is the pillar and ground of the truth
(1 Tim. iii. 15). But since the name church is used of va
rious things, — as also it is written of the multitude in the the
atre of the Ephesians, And when he had said these things,
he dismissed the assembly (exHXtjfftav) (Acts xix. 40), and
one might properly and truly say that there is a church of
evil doers, — I mean the meetings of the heretics, of the Mar-
cionites and Manichees, and the rest, — therefore has the faith
now delivered to thee, by way of safeguard, the article, ' And
into one, holy, Catholic Church,' in order that thou mayest Hee
their foul meetings, and throughout continue to remain in the
holy Catholic Church,2 in which also thou wast regenerated.
And, if ever thou art sojourning in any city, inquire not sim
ply where the Lord's house is (for the sects of the profane also
) evocatio.
6e TTJJ dyia. naQoXiKy kKK\.rj6ia. did navrot.
292 CATHOLICITY
attempt to call their own dens houses of the Lord), nor mere
ly where is the church, but, where is the Catholic church ?
For this is the peculiar name of this holy (Church) and
mother of us all, which is indeed the spouse of our Lord
Jesus Christ, the only-begotten Son of God." . . .
27. " And while the kings of particular nations have bounds
set to their dominion, the holy Catholic Church alone has an
illimitable sovereignty over the whole world, for God, as it is
written, hath set her border peace (Ps. cxlvii.) But I should
need many hours if I wished to speak all things which concern
her. In this holy Catholic Church receiving instruction, and
behaving ourselves well, we shall obtain the kingdom of heaven,
and inherit life everlasting" — Catech. xviii. n. 22-28, pp. 29-4-8.
ST. OPTATUS OF MILEVIS, L. C. — (Continued from the article
on " Unity") — " Why infringe on such a promise, so as that the
broad expanse of kingdom is confined by you into a kind of
prison-house ? Why strive you to throw obstacles in the
way of so great an act of love \ Why light you against the
Saviour's merits ? Allow the Son to possess what has been
given Him : allow the Father to fulfil His promises. Why
put you up boundaries ? Why fix limits \ Since, on the
part of God tke Father, the whole earth was promised to the
Saviour, there is not one thing in any part of the earth which
seems excepted from being His possession. The whole earth
with its inhabitants has been given ; the whole earth is to
Christ one possession. This is proved by the God who says,
I wiU give Thee the nations for Thine inheritance, and the
uttermost parts of the earth for Thy possession. And in
the seventy-first psalm thus it is written of the same Saviour,
lie shaU rule from sea to sea, and from the rivers unto the
ends of the earth. The Father in giving makes no exception ;
you give an ounce, and try to take away the whole pound.
And you still strive to persuade men, that with you only is the
Church ; robbing Christ of what He has merited ; denying
Him what the Father has granted. Oh, the ungrateful and
foolish presumption of your party ! Christ invites you with
OF THE CHURCH. 293
the rest of men unto the fellowship of the heavenly kingdom,
and exhorts you to be joint-heirs ; and you try to defraud Him
of the inheritance granted Him by the Father, by giving
Him a part of Africa, and refusing Him the whole world be
stowed on Him by the Father. [He continues the same mode
of argument, quoting Ps. xlix. 1 ; cxii. 3 ; cxv. 1, 3 ; and,
reasoning from them as from the preceding texts, concludes
thus:] We have therefore proved that that is the Catholic
Church which is spread over the whole earth. We have now
to commemorate its adornments, and to see where are the five
marks, which by you are propounded as six : amongst which
(marks) the chair is the first, where unless a bishop sit, the
second gift, which is the angel, cannot be." ' [For the con
tinuation, see "Primacy of St. Peter."]— De Schism. Donat.
1. ii. n. 1, 2.
ST. EPHR^M, SYRUS, G. C.— " Blessed be the chosen one,
who has chosen the Catholic Church, that holy lamb which the
devouring wolf has not consumed. . . . Give heed, therefore,
to my instructions, as my disciples, and depart not from the
Catholic faith, which I also, having received it in my boyhood,
have preserved immovable ; neither turn aside from it in any
doubt. And if any one be separated, whoso goes, or turns
aside, in opposition to God and His holy Church, may he be
forced down, breathing and living, into hell. . . . And if any
one be lifted up against the Catholic Church, may he be smit
ten with leprosy, like the foolish Giezi."— T. ii. Or. Test. S.
ST. BASIL, G. C.— (See the extract from t. iii.^. 2, Ep. 204,
given under " Urnty.")—" Stand fast in the faith ; look round
the world and see how small is the part infected with this dis
temper, whilst all the rest of the Church, which from one end
of the world to the other has received the Gospel, abides in
1 Inter quas cathedra est prima, ubi nisi sederit episcopus, conjungi altera
dos non potest, qui est angelus. Angelus (the angel) according to Du Pin,
in loco, is, "a bishop having lawful authority to rule the Church." It
seems to me to mean strictly, mission, or jurisdiction, as the term indeed
imports.
29-4 CATHOLICITY
this sound and unperverted doctrine." ' — T. \\\.p. 2, Ep. 252,.
n. 4, EvcBsenis, p. 562.
ST. PACIAN, L. C. — " Many resisted both the Lord Himself
and His Apostles, nor could truth obtain belief except where
consent sprang from religious conviction. I have accordingly
written to you, my lord, not with anything like a persuasion
that I can extort conviction from one that does not wish to
be convinced, but with the consciousness that I could not deny,
to any one that wishes it, an entrance to holy peace ; which
peace, if it be after your own soul and heart, there ought to
be no dispute about the name Catholic. For if it is through
God that our people obtain this name, the title ought not to
be questioned, when a divine authority is followed ; if through
man, it is for you to detect when the name was usurped."
Further, if the name be a good one, it cannot be the object of
dislike ; if bad, it cannot be the subject of envy. I hear that
the Novatians are so called after Novatus, or Novatian ; still
it is the sect which I blame in them, not the name ; nor has
any one made their mere name an objection against Montanus,
or the Phrygians.
" ' But, under the Apostles,' you will say, ' no one was called
a Catholic.' Grant this to have been the fact ; or suppose it
to have been so. When heresies, after the Apostles' days,
arose, and, under divers names, strove to tear and scatter
piecemeal the dove of God, and His queen, did not the apos
tolic people require a peculiar name whereby to distinguish
1 St. Basil, in his first Canonical Epistle to St. Amphilochius, t. iii. p. 2,
Ep. 188, p. 390, gives an explanation of the terms heresy, schism, and pri
vate assemblies (rtapativvayooyi)), and uses, as the generic name for the
orthodox Church, the Catholic Church. So also does St. Gregory of Nyssa
(t. ii. Adv. Eunom. 1. ii. p. 444): "This is our language, and it is peculiar
to the Catholic Church." St. Gregory of Nazianz, in the document entitled
his Will, signs himself, "Gregory, bishop of the Catholic Church of Con
stantinople ; " and the same form is observed by seven other bishops who
witnessed the deed: thus, " Optimus, bishop of the Catholic Church of
Antioch," &c. — T. i. in Appendice.
3 Si enim per Deum id populus noster adipiscitur, nee interrogandum
est, praecedente auctoritate divina; si per hominem, quando usurpatum,
detegendum.
OF THE CHURCH. 095
the unity of the people that had not been corrupted, for fear
lest the error of a few might tear limb by limb the unstained
virgin of God? Was it not beseeming that the principal
head should be designated by a suitable title ? Suppose I
entered, this very day, into a populous city, and found there
Marcionites, Apollinarists, Cataphrygians, Nbvatians, and
others of the same sort, all calling themselves Christians;
by what name should I be able to recognize the congregation
of my own people, were it not from its being called Catholic ?
Come, tell me, who bestowed so many names on the other peo
ples ? Why have so many cities, so many nations, each their
own description ? The very man who calls in question the
name Catholic, will he be ignorant of the cause of his own
name, if I shall inquire its origin ? Whence was it delivered
to me ? Assuredly, that which has stood during so many ages
was not borrowed from man. This name * Catholic ' sounds
not of Marcion, nor of Apelles, nor of Montanus, nor does it
take heretics as its authors. Many things the Holy Spirit hath
taught us, whom God sent from heaven to the Apostles as
their Comforter and Guide. Many things reason teaches us,
as Paul says, and honesty, and, as he says, nature herself.
What ! is the authority derived from apostolic men, from the
first priests, from that most blessed martyr and doctor Cyp
rian, of slight weight with us ? ' Do we wish to teach the
Teacher? Are we wiser than he was? and does our flesh-
burdened spirit swell within us against him, whose ennobled
blood and crown of glorious suffering have set him forth as a
witness of the eternal God ? What say you to the numerous
priests on this same side, whom one and the same peace firmly
united, throughout the whole world, with that same Cyprian ?
What to so many aged bishops, and martyrs, and confessors ?
Say, if they were not authorities enough for taking this name
(Catholic), are we sufficient for rejecting it ? And shall the
1 Parva nobis de apostolicis viris, parva de primis sacerdotibus, parva de
beatissimo Cypriano martyre atque doctore currit auctoritas, or, Is the
authority which flows to us from apostolic men, &c., slight 9
296 CATHOLICITY
fathers rather follow our authority ; and the antiquity of saints
give way to be amended (by us) ; and times, grown rank with
vice, pluck out the gray hairs of apostolic age 2 And yet, my
brother, fret not yourself : Christian is my name, but Catholic
my surname. That names me, this describes me ; by this I
am approved ; by that designated.1 And if at last we must
give an account of the word Catholic, and express it, from
the Greek, by a Latin interpretation, ' Catholic ' is ' every
where one,' a or, as the more learned think, ' obedience in all '
— all the commandments of God. . . . Therefore he who is a
Catholic, the same is obedient to what is right. lie who is
obedient, the same is a Christian, and thus the Catholic is a
Christian. Wherefore our people, when named Catholic, are
separated by this appellation from the heretical name. But if
also the word Catholic means i everywhere one,' as those first
think, David indicates this very thing when he says, The
queen stood in a gilded clothing, surrounded with variety (Ps.
xliv. 10), that is, one amidst all. . . . Amidst all she is one,
and one over all. If thou askest the reason of the name, it is
manifest." — Ep. i. n. 2-4; Galland. t. \\\. pp. 257-8.
" On the name Catholic I answered fully and with calmness.
For I said that it mattered to neither, what the other was
called. And if you demanded the meaning of the name, I
said that, whatever it might be, it was wonderful, whether it
was * one in all,' or ' one over all,' or (an interpretation which
I have not mentioned before) ' the king's son,' that is, the
Christian people. Certainly too that was no accessory name
which endured through so many ages. And indeed I am glad
for thee, that although thou mayest have preferred others, yet
thou agreest that the name attaches to us. What, should you
deny ? Nature would cry out. But and if you still have
doubts, let us hold our peace. We will both be that which
we shall be named, witness the antiquity of the name. If,
1 Christianus mihi nomen est, Catholicus vero cognomen. Illud me nun-
cupat, istud ostendit : hoc probor, inde significor.
3 Ubique unum.
OF THE CHURCH. 297
however, thou perse verest in asking, beware lest that man of
might exclaim, Why askest thou my name, which is Wonder
ful? (Judges xiii. 18). I next added, that we need not consi
der whence Catholics derived this name, because neither was
it wont to be any imputation against the Yalentinians, if they
were called after Valentinus ; nor the Phrygians, if from
Phrygia ; nor the Novatians, if after Novatian. At this you
are grievously excited; start as if stung; and in your an
ger exclaim, 'Is it ever any objection to that holy man
Cyprian, if his people have the name Apostaticum, or Capito-
linum, or Syndreum?' Thou revilest ; but see, I am not
moved. Have we ever borne any such name ! Ask a century,
brother, and all its years in succession, whether this name has
adhered to us ; whether the people of Cyprian have been called
other than Catholic ? For myself, I never heard any of these
your names. And can a man have a name, and not know it ?
What mean you then ? These are not names, but insults. . . .
Could I allow myself to be angry, I too could retort on you
with as many names as you will. You call Cyprian a saint,
and his people apostate ! How can this be ? If the first-fruit
be holy, so is the lump also ; and if the root be holy, so are the
branches (Rom. xi. 16). Am I an apostate, or was Novatus
such ? Novatus, I say, who forsook his father, and abandoned
the Church. . . . Do you deny that the Novatians are so called
after Novatian ? This will ever cling to them, give them what
name you will. Search, if you choose, whole annals, and trust
so many ages. You will answer, ' Christian.' But if I ask the
genus of the sect, you will not deny that it is Novatian. And
yet it is not the name of thy Novatian that I censure, and
which, in spite of all my questioning, you hide with so many
circumlocutions, and, if I may so speak, in closed bosom. Con
fess it without deceit. There is no crime in the name. . . .
Do you envy me my name, and yet shun your own ? See what
shame must attach to a cause which shrinks from its own
name." — Ibid. Ep. ii. n. 2, 3, pp. 259-60.
ST. EPIPHANIUS, G. C. — " These men dwell in a confined
298 CATHOLICITY
tract, in Phrygia, Cilicia, and Pamphylia. What, then, is the
Church, which is extended from one extremity of the earth to
the other, cut off ; and has not their sound gone forth into all
the earth, and their words unto the ends of the world? (Ps.
xviii.) And was it not said by the Saviour, Ye shall be wit
nesses unto me, even to the uttermost part of the earth fr —T.
i. Adv. Ilceres. (60), p. 507. See also the extract, from Ib. p.
910, under " Tradition."
" Each (party) had a special designation for its own church.
The successors of Peter (of Alexandria), who held the old
churches, were called the Catholic Church ; whilst the follow
ers of Miletus styled themselves the church of the martyrs."-
II. (OS), p. 719.
ST. AMBROSE, L. C. — "What more plain than that in this
place (Gen. xlvi. 2), they (the Jews) are invited to pass over
to the Church of God, and they, who had hitherto been con
fined within the narrow boundaries of Judrea, to come to the
people of God, which, assembled out of the whole world, out
of all nations and peoples, is made into a great nation ? Their
sound, in fine, has gone forth into the whole world" — T. i.
De Joseph, c. xiv. n. 82, pp. 509-10.
ST. JEROME, L. C. — Commenting on Is. liv. 5 : " My re
deemer, the holy one of Israel, shall be called the God of all
tlie earth. It is manifest that this is not said of Jerusalem,
which never ruled throughout the whole world ; but that it
relates to the Church of Christ, whose inheritance is the pos
session of the world." — T. iv. I. xv. in Is. col. 631-2. See also
the extract, from T. ii. Adv. Luciferian. n. 14, 15, already
given under " Indefectibility "
ST. J. CHRYSOSTOM, G. C. — " But there are also other proph
ecies, which stretch along from that time even unto His com
ing ; which examine as thou pleasest ; such as this : / am al
ways with you, even to the consummation of the world : and
this : Upon this rock I will build my Church, and the gates
of hell shall not prevail against it : and this : And this gos
pel shall be preached unto all the nations. . . . And many
OF THE CHURCH. 299
others more than these. Whence, then, the truth of this
prophecy, if, that is, it were a fiction ? How have not the
gates of hell prevailed against the Church ? How is Christ
always with us ? For had not He been with us, the Church
would never have conquered. How has the gospel been spread
abroad in every part of the world ? . . . There is the whole
world which with one consent has received (the gospel). But
there never could have been so great an agreement, had it not
been the grace of the Spirit ; but the deceivers would quickly
have been detected." — T. x. Horn. vi. in 1 Ep. ad Cor. n. 3,
pp. 54, 55. See also, T. vii.^>. 617, under " Indef edibility"
In T. v. Expos, in Ps. xliv. n. 3, p. 194, he enumerates the
various countries that had received the gospel.
CENTURY v.
ST. AUGUSTINE, L. C. — " For the Lord promised, and that
with an oath, to the seed of Abraham , not the Komans only,
but all nations ; through which promise has it already hap
pened that some nations, that are not under the Eoman yoke,
have received the Gospel, and been united to the Church,
which fructifies and increases throughout the whole world.
For there is room for her increase, until that be accomplished,
which, under the figure of Solomon, was foretold of Christ :
He shall rule from sea to sea, and from the river unto the
ends of the earth (Ps. Ixxi.) From the river , to wit, where He
was baptized, because from that time He began to preach the
gospel ; while from sea to sea is the whole world with all its
nations, because the universe is belted round by the ocean
(sea). How, otherwise, shall that prophecy be fulfilled : All
nations which Thou hast made, shall come and worship before
Thee, oh Lord ! (Ps. Ixxxv. 9). For, not by migrating from
their own lands shall they come, but by believing in their own
lands. . . . But a prophet says : And they shall adore Him,
every man from his own place, all tJie islands of the Gentiles
(Sophon. ii. 11). All the islands, he says, as though he should
say, even all the islands, thereby showing that there shall truly
300 CATHOLICITY
be no part of the world left where the Church is not,1 when
not even an island is left without one. ... If, therefore,
since the prophecy of truth cannot deceive, it must needs
be, that every nation soever, which God has made, must
adore Him, how shall they adore Him, unless they in
voke Him ? But how shall they invoke, on whom they
have not believed ? or, how 'believe on Him of whom they
have not heard? or, how hear without a preacher? or, how
preach, unless they le sent ? For He sends His angels, and
gathers His elect from the four winds, that is, from the
whole universe. In those nations, therefore, where the Church
is not as yet, there it must needs be,' though all there must
not needs believe ; for all the nations, not all the individuals of
all the nations, have been promised ; for all men have not
faith." — T. ii. Class, iii. Epist. Ep. cxcix. Ilesychio, de fine
scec. n. 47, col. 1136-38.
" Be Thou exalted, O God, above the heavens, and Thy
glory above all the earth (7V Ivi. 6). Consider, I pray you,
under what folly the heretics are laboring. They, cut off from
union with the Church of Christ, holding a part, and letting
go the whole, will not communicate with the whole world,
over which the glory of Christ is spread. But we Catholics
are in every nation,3 because we communicate with every land
wherein the glory of Christ is spread." — T. iv. Enarr. in Ps.
Ivi. n. 13 (al 6), col. 764.
" Let people confess to Thee, 0 God, let all people confess to
Thee (Ps. Ixvi.) A heretic comes forward, and says : ; I have
people in Africa ; ' and another, from some other quarter, says,
' And I have people in Galatia.' Thou hast them in Africa ;
he has them in Galatia : I seek for a man that has them every
where. True, because you heard, Let people confess to Thee,
0 God ; you dared to exult at the words : learn from the verse
that follows, that he speaks not of a part, Let ALL people con-
1 Hinc ostendens quain nulla relinquatur terrarum ubi non sit ecclesia.
2 In quibus ergo gentibus nondum est ecclesia, oportet lit sit.
3 Nos autem Catholici in omni terra sumus.
OF THE CHURCH. 301
fees to Thee. Walk in the way with all nations ; walk in the
way with all peoples ; ye children of peace, ye children of the
alone Catholic Church ; walk in this way, and, as you walk,
sing." — Hid. Enarr. in Ps. Ixvi. n. 6 (al. 4), col. 940-41.
" And He shall rule from sea to sea, and from the river
unto the ends of the earth (Ps. Ixxi.) Of Him he had al
ready said, In His days shall justice spring up, and abun
dance of peace, till the moon be taken away (Ib.) If by the
word moon we here rightly understand the Church, it follows
that he shows how extensively He was to diffuse that Church,
when he added, And He shall rule from sea to sea. For by
a great sea, called the ocean, is the earth belted round. . . .
Accordingly, \)j from sea to sea, he declared that He, whose
name and power were to be preached throughout the whole
world, and to be of mighty benefit, would reign from one end
of the earth to the other. . . . His doctrine ... is then spread
to the boundaries of the earth, when the Gospel of the king
dom is preached in the whole world, as a testimony to all na
tions, and then shall the end come." — Ib. Enarr. in Ps. Ixxi.
n. xi. (al. 8), col. 1070-1.
" In the Catholic Church . . . finally the name itself of the
Catholic Church keeps me, a name which, &c." (see " Autho
rity ").—T. viii. Contr. Ep. Manichcei Eundam. col. 269. See
also " Apostolicity" It has been already remarked that the
Catholicity of the Church is one of the main points urged in
the Collatio Carthag.
ST. PROSPER OF AQUITAIN, L. C. — " By the dwelling-place
of God is not to be understood the heaven that is seen, but
that Jerusalem which is built as a city, not only in the lofti
ness of holy angels, but also in the glory of the whole Church,
which, built on Christ, is, with the supernal powers, the one
temple of God." ' — In Ps. cxxii. col. 469.
ST. CYRIL OF ALEXANDRIA, G. C. — " Enlarge the place of
thy tent, &c. (Is. liv. 2). For, in its beginnings, the Church of
1 Sed etiam in totius ecclesias glorificatione, quae in Christo fundata,
unum est curn supernis potestatibus Dei templum.
302 SANCTITY
Christ was straitened, later it is spread from east to west, and
from north to south, and has reached unto every place." — T. 1,
I. ix. De Ador. in Sp. et Ver. }). 319.
" And all nations shall flow unto her, and many people shall
go and say, Come, and let us go up to the mountain of ttie
Lord, and to the house of the God of Jacob, and He will teach
us His ways, and we will walk therein (Is. ii.) And that all
nations have been gathered together, and have flowed together,
by means of the faith, into the Church, will not require many
words of ours to prove. For the actual result of events is its
own witness, and a true one." — T. ii. Comm. in Es. 1. 1, or.
\\.p. 30.
THEODORET, G. C. — See the extract given tinder the head
" Authority" from T. 1, Intei^pr. in Ps. xlvii.
Commenting on Micheas, c. iv. 1-3 : " Even unto the earth's
boundaries has the evangelical and divine preaching reached, in
accordance with that prophecy of the Lord which is reported
in the sacred gospels, For the gospel shall be preached in all na
tions as a testimony unto them. And He gave it in command
to the holy Apostles, saying, Go teach all nations, &c. This
evangelic and apostolic law, beginning at Jerusalem, as at a
fountain-head, overspread the whole world. And one may see
in cities, and villages, and in the country, and in the remotest
places, sacred edifices distinguished for their beauty and vast-
ness, even so as to be more remarkable and more conspicuous
than the loftiest hills."— T7. ii.^. 1493.
YINCEXTIUS OF LEKINS, L. C. — See the extracts given under
" Authority."
SANCTITY OF THE CHURCH.
Ephes. v. 25-27.— " Christ also loved the Church, and deli
vered Himself up for it ; that He might sanctify it, cleansing
it by the laver of water in the word of life. That He
might present it to Himself a glorious Church not kaving spot
OF THE CHURCH. 303
or wrinkle, or any such thing, but that it should be holy and
without blemish."
1 Peter ii. 9. — " But you are a chosen generation, a kingly
priesthood, a holy nation, a purchased people : that you may
declare His virtues, who ha-th called you out of darkness into
His marvellous light."— Of. Matt. xiii. 24-50
THE FATHEES.
The sanctity of the Church is deduced as a necessary conse
quence from the other marks by which that Church is distin
guished. For, if there be but one Church, — and that Catho
lic, or universal, — which has received authority from Christ to
teach all nations / an authority which, through His promises,
is to endure all days, even to the consummation of the world /
it is manifest that the doctrines and precepts of that Church
must be holy all days, unless we can suppose God to enjoin
obedience to the teaching of a Church which, ceasing to be the
pillar and ground of truth, would cause the gates of hell to
prevail against that universal Christendom, which, according to
the premises, is commanded to hear her, and follow her faith.
So diffuse are the early fathers, especially the " Apologists," '
1 I will subjoin an extract from Tertullian: " I will fuJly admit that there
are some who may, if any may, justly complain of the unfruitfulness of
Christians. First, then, will be the pimps, the procurers, and their bath-
furnishers. Next, the assassins, the poisoners, the magicians ; after them
the soothsayers, the diviners, the astrologers. To be unprofitable to these
is a great profit. And yet, whatever loss to your finances come from this
our sect, may be balanced by at least some projection from them. At what
price do you value — I do not now say those who cast out devils from you — I
do not say those who fall down before the true God in prayer for you as
well as for themselves — but those of whom you can have no fear ? Yet
here there is a loss to the state, great as it is real, which no one turneth to
look upon; here is an injury to the citizens, which no one weigheth, when'
in our persons so many righteous men are expended, when so many inno
cent men are squandered away. For now we call to witness your own acts,
you who preside daily at the trial of prisoners, and dispose of the charges
by your sentences. So many criminals are reckoned up by under various
charges of guilt. What assassin among them, what cut-purse, what sacri
legious person, or seducer, or plunderer of bathers, is entitled also a Chris
tian? In like manner when the Christians are brought to trial under their
304 SANCTITY
on this article of the sanctity of the Church of Christ, in its
doctrine, its moral precepts, and in the lives of many of the
faithful ; so frequent even is the mention of miraculous inter
positions on the part of God in attestation of the holiness of
His saints ; that to offer any extracts on a point so generally
admitted, must be thought a superfluous labor.
But, besides their general testimony to the holiness of the
Christian faith and of the Christian people, the fathers, as is
evident from many of the preceding extracts, admitting as they
did but one true Church of Christ, proclaimed it to be the
common duty of all men to be in Catholic communion with
that Church ; they denied salvation to be possible for any that
separated from that communion ; and denounced that state of
separation as a sin so heinous, that not even martyrdom for
the name of Christ could make him a child of God, who had
ceased to be a child of God's Church.
To assist the reader, I will collect together those extracts,
given in the preceding sections, which especially relate to this
important subject.
CENTURY II.
ST. IGNATIUS, G. C. — Ep. ad Magnes. n. 5, given under
" Authority." Ep. ad Trail, n. 3, 7, 1. c.
ST. IREN^US, L. C.— L. iii. adv. Hceres. c. xxiv. n. I, p. 223,
1. c. See also his account of St. Poly carp's words to the here
tics Cerinthus and Marcioii, given under " Apostolicity :"
CENTURY in.
ORIGEN, G. C.— T. ii. Select, in Exod. p. 123 ; and Ibid.
Horn. iii. in Lib. Jos. n. 5, p. 414, given under " Unity."
own head, who even of these is such as all the criminals are ? It is ever
from your own people that the poison is steaming; it is ever from your own
people that the mines are breathing sighs; it is ever on your own people
that the beasts are fattened ; it is ever of your people that the masters of
the shows find flocks of criminals to feed. Xo Christian is there, except it
be only as a Christian; or if he be anything else, he is forthwith no longer
a Christian. We alone then are innocent? What wonder if this be so of
necessity? Taught innocence by God, we both know it perfectly, as being
revealed by a perfect master, and we keep it faithfully, as being committed
to us by an observer that may not be despised." — Apol. n. 43-5, p. 34.
OF THE CHURCH.
ST. CYPRIAN, L. V.—Ep. xlix. ad Cornel. ; Ep. lii. ad Anto-
nian., under "Authority." Ep. lii. ad Anton. De Unitate,
pp. 398-99, 401, under « Unity? Ep. Ixxi. ad Quint. De
Unitat.p. 397, under " IndefectibiMty? *
ANONYM. DE EEBAPTISMATE, L. C. — De Rebaptis. pp. 629-
30, inter Op. S. Cypriani, given under " Authority?
CENTURY IV.
LACTANTIUS, L. C.—Divin. Instit. 1. iv. c. xxx. under " Au
thority?
EUSEBIUS, G. C. — Comm. in Ps. Ixxxvii. Montf. Nov. Col
lect, under " Apostolicity?
ST. OPTATUS OF MILE vis, L. C. — De Schism. Donat. I. ii. c.
1, given under " Unity?
ST. ZENO, L. C. — L. 1, Tract, de Pudicit. n. 1, given under
" Indefectibility?
ST. PACIAN, L. C.—Ep. 1, n. 2-6, under " Authority ;" Ep.
ii. n. 7, under " Unity;" Ep. iii. under "Indefectibility?
ST. EPIPHANIUS, G-. C.— Adv. Hceres. (Expos. Fid.) under
"Authority ;" adv. Hceres. (Ii.), under "Indefectibility?
ST. AMBROSE, L. C.—Hexcem. 1. iv. c. vi. n. 22, t. \,p. 71 ;
Ib. in Ps. cxviii. (Lamed) n. 19; Ib. in Ps. cxviii. (TW) n.
37-8, 40, under " Authority ;" Z. ii. Zte Pcm^. c. iv. ra. 24, t.
ii.; Z%?6>s. ^. Z^c. n. 95, £ 1, under " Unity ;" L. 1, Zte
^BC<M«. T^m^. &^. w. 47, under « ^. (7. Church?
GAUDENTIUS OF BRESCIA, L. C. — Serm. viii. Z>6 Lect. Ev. p.
955, tf. v. Bib. Max. under " Unity?
ST. JEROME, L. C. — Ep. xxii. &<# Eustoch. t. 1 ; ^?. Ixv. o<^
Princip. under " Unity? 2
1 Neque enim vivere foris possunt, cum domus Dei una sit, et nemini
salus esse nisi in ecclesia possit."— Ep. iv. Ed. Ox. p. 175. On this St.
Augustine says: "Salus, inquit, extra ecelesiam non est. Quis negat ?
Et ideo quaecunque ipsius ecclesiae habentur, extra ecelesiam non valent ad
salutem."— L. iv. De Bap. contr. Donat. n. 24, col. 237.
2 Commenting on Isaias liv. 15, he says: " This we refer to the Church,
which was gathered together by the Apostles out of both peoples,— a Church
which has neither spot nor wrinkle, is free, and is the mother of all believers
(mater omnium credentium). To gather together these proselytes and
306 SANCTITY
CENTURY V.
ST. AUGUSTINE, L. C. — L. ii. Contr. Ep. Parmen. n. 26,
Tinder " Unity /" L. iii. 6W/\ ^. Parmen. n. 27-8, under
" Visibility."
He thus writes against tlie Donatists, in his synodic epis
tle from the council of Zerta : k' Whoever is separated from
this Catholic Church, how laudably soever he may think he
lives, yet for this crime only that he is severed from the unity
of Christ, he will not have life, but the wrath of God remains
upon him." ' — Ep. cxli. n. 5, t. ii. col. 682.
•4 In the Catholic Church, — which is not in Africa only, like
the party of Donatus, but is spread and diffused, according as
it was promised, throughout the whole world, bringing forth
fruit, and growing (Coloss. i. 6), as the Apostle says, — there
are both good and bad. But they who are separated from it, as
long as they remain in their opinion against it, cannot be good ;
for although a kind of laudable conversation seems to show
forth some of them as good, the separation itself makes them
bad,2 the Lord saying : He who is not with me is against me,
and he who gathereth not with me, scattereth" — Ib. Ep. ccviii.
n. 6, col. 1177. So again, Tr. vi. In Joann. n. 12, t. iii. col. 1744.
" A Christian ought to fear nothing so much, as to be sepa
rated from the body of Christ (the Church). For if he be
separated from the body of Christ, he is not a member of
Christ ; if not a member of Christ, he is not quickened by His
Spirit." — Tract, xxvii. in Joan. n. 6, col. 1992, T. iii.
" We say that you (Donatists) are all guilty and wicked,
not some of you by the crimes which amongst you are com
mitted by others of you, and which are reproved by some of
you ; but by the crime of schism, from which most heinous
strangers, the Lord sent His disciples, saying, Teach all nations to flee unto
the gospel, and to receive the new law, that after having been of old the
indwellers of idolatry, they may become the inmates of the Church." — L.
xv. Comm. in Esai. t. iv. col. 640-1.
1 Hoc solo scelere quod a Christi unitate disjunctus sit, non habebit
vitam, sed ira Dei manet super eura.
2 Boni esse non possunt . . . malos eos facit ipsa divisio.
OF THE CHURCH. 307
sacrilege, not one of you can say that he is innocent, as long
as he does not communicate with the unity of all nations, un
less he be forced to say, that Christ has deceived us regarding
that Church which, beginning at Jerusalem, is spread through
out all nations." '— L. ii. Contr. Litt. Petil. n. 221, col. 453-4,
T. xi.
" It is, indeed, no small, nor slightly glorious comfort for
any one of us if we be accused, as the Church itself, by the
enemies of the Church. But the defence of the Church does not
consist in the defence of those men whom they (the Donatists)
assail individually with false accusations. For, let Marcelli-
nus, Marcellus, Silvester, Melchiades . . . and others, against
w4iom they object what they choose in defence of their dis
union, be what you please, it does not in any way prejudice
the Catholic Church, which is spread over the whole world :
we are in no way crowned by their innocence ; we are in no
way condemned by their iniquity. If they were good, they
were cleansed on the Catholic floor like corn ; if they were bad,
they were crushed like straw on the Catholic floor. Within
that floor there may be good and bad ; out of it, there cannot
be good." 2— Ib. De Unic. Bap. Contr. Petil. n. 30, col. 826.
ST. PROSPER OF AQUITAIN, L. C. — In Ps. cxxxi. col. 483 ;
given under " Indef edibility "
ST. PETER CHRYSOLOGUS, L. C. — He explains the article
of the creed, / believe the holy Catholic Church, as follows :
" Neither the members are separated from the head, nor is the
bride separated from the bridegroom. . . . He, therefore, be
lieves in God, who confesses in God a holy Church." — Serin.
Ivii. p. 89.
" Because the Church is so united to Christ, as to be trans
lated into the whole glory of the divinity." — Serm. Iviii. p. 90.
1 A quo immanissimo sacrilegio nemo vestrum se potest dicere immunem,
quamdiu non communicat unitati omnium gentium, nisi cogatur dicere de
ecclesia quae per omnes gentes diffunditur, incipiens ab Jerusalem, Christum
fuisse mentitum.
2 Intra istam aream boni et mali esse possunt; extra earn boni esse non
possunt.
308 THE ROMAN CATHOLIC
" A Church which Christ so took unto Himself as to make
it a partaker of His own divinity." — Serm. Ix. p. 93.
" That thou mayest confess a Church the spouse of Christ,
which will abide in the uninterrupted society of Christ." '—
Serm. Ixi. p. 95.
"Because the Church is in Christ, and Christ is in the
Church: whoso, therefore, acknowledges a church, has con-
fessed that he has believed on (or, in) the Church." — Serm.
Ixii. p. 97.
THE ROMAN CATHOLIC CHURCH.
PROPOSITION VII.
The Church, above described, thus established, thus con
tinued, thus guided, in one uniform, faith, is that which is
termed the Roman Catholic Church. The qualities just
mentioned, Unity, Visibility, Indefectibility, Succession, Uni
versality, and Sanctity, being evidently applicable to her.
ST. IREN.EUS, L. C.a — " But as it would take up too much
1 Ut confitearis ecclesiain Christ i sponsam in perpetua Christi societate
mansurara.
2 There is a peculiarity deserving of notice, in the language used by St.
Ignatius when addressing the Church of Rome. "Ignatius, which is also
Theophorus, to the Church which hath found mercy in the majesty of the
Father most High, and of Jesus Christ his only Son, (to the Church) beloved
and enlightened in the will of Him who willeth all things, which are accord
ing to the love of Jesus Christ our God. and which has foremost station (or
presides) in the place of th-e Romans (?/r/S xai n ponder at tv roitcp
Xoopiov* Pos/naiGor), all-godly, all-gracious, all-blessed, all-praised, all-
prospering, all-hallowed, and having first place in love (xal TtpoKa^nKvrj
rr/s ayaitr]5}" — Ep. ad Roman. St. Ignatius uses very different lan
guage when speaking of the other churches. Thus Ep. i. : "to the church
which is in Ephesus;" Ep. ii. : "to the church which is in Magnesia;"
and so in all his other epistles.
* X&piov: on the various readings and meanings of this word, see the
editors, as Cotelerius, Gallandius, Jacobson. in loco. The Vetus Interpres
has " in loco chori Romanorum," a word frequently used of the assembly of
the faithful, or of the Apostles. Chevallier translates, " in the place of the
region of the Romans; ^ as also Wake, but he ..considers it as signifying the
Church of the Romans.
CHURCH. 309
space, in such a volume as this, to enumerate the successions
of all the churches, by pointing out that tradition which the
greatest, and most ancient, and universally known, Church of
Rome — founded and constituted by the two most glorious
Apostles Peter and Paul — holds from the Apostles, and the
faith announced to all men, which, through the successions of
(her) bishops, has come down to us, we confound all those who
in any way, whether through self-complacency or vain-glory,
or blindness and evil opinion, assemble otherwise than as be-
hooveth them. For to this Church, on account of more power
ful principality, it is necessary that every church — that is,
those who are on every side faithful — resort, in which (Church),
always by those who are on every side, has been preserved that
tradition which is from Apostles." ' — Adv. Ilceres. I. iii. c. iii.
n. 2, pp. 176-7.
TERTULLIAN, L. C. — " It is agreed that they lived, not so
long ago, in the reign, speaking generally, of Antoninus, and
that they at first believed in the doctrine of the Catholic
Church, in the Church of Rome, under the episcopate of the
blessed Eleutherius." — De Prcescrip. n. 30. For context, see
" Apostolicity"
" Come, now . . . run over the apostolic churches, in which
the very chairs of the Apostles to this very day preside over
their own places. ... If thou art near to Italy, thou hast
Rome, whence we also have an authority at hand. That
Church, how happy," &c. See " Apostolicity" — De Prce-
script. n. 36.
CENTURY III.
ST. CYPRIAN, L. C. — " Moreover, after all this, having had a
pseudo-bishop set up for themselves by heretics, they dare to
sail, and to carry letters, from schismatic and profane men, to
the chair of Peter, and to the principal Church whence the
1 Ad hanc enim ecclesiam propter potentiorem principalitatem necesse
est omnem convenire ecclesiam, hoc est, eos qui sunt undique fideles, in qua
semper ab his, qui sunt undique conservata est ea quae est ab apostolis tra-
ditio. For remarks on this passage, see note in loc. under " Primacy of St.
Peter."
310 THE ROMAN CATHOLIC
unity of the priesthood took its rise ; nor do they consider that
the Romans are those (whose faith was praised in the preach
ing of the Apostle) to whom faithlessness cannot have access." '
-Ep. Iv. ad Cornel, pp. 182-3.
CENTURY IV.
ST. OPTATUS OF MILEVIS, L. C. — Having established the
primacy of the see of Rome (see " Primacy "), he says : " But
yon say that yon have a certain share in the city of Rome.
This is a branch of your error, shooting forth from falsehood,
not from the root of truth. In fact, if Macrobius be asked
what chair he fills in that city, can he answer, ' Peter's chair ? '
which I do not know that he even knows by sight, and unto
whose memorial, like a schismatic, he has not approached, act
ing in opposition to the Apostle, who says, Communicating
w'tth the memories of the saints (Rom. xii. 13).* Lo ! there
are the memorials of the two Apostles. Say, has he had
ingress to them ? or has he offered there s where it is cer
tain are the memorials of the saints ? It remains, therefore, for
your colleague, Macrobius, to acknowledge that he sits in the
place where once sat Encolpius; and coiild Encolpius bo
questioned, he would answer, that he sat where Bonifacius
Ballitanus sat before him ; and could he be questioned next,
he would say, there, \vhere Victor Gabensis sat, he who was
sent by your party from Africa, some time back, to a few
wanderers. How is this, that your party could not have, in
1 Ad Petri cathedram, atque ad ecclcsiam principalem, unde unitas
sacerdotalis exortaest; nee cogitare eos esse Romanes (quorum fides, apos-
tolo praedicante, laudata est) ad quos perfidia habere non possit accessura.
2 Communicantes memoriis sanctorum. So St. Hilary, Rufinus, and
others.
3 Obtulit iUic. St. Athanasius writes as follows of the conduct of the
Arians towards the Church of Rome: "From the first they did not even
spare Liberius, the bishop of Rome, but extended their fury even to those
there, and were not struck with dread that it is an apostolic throne (nal
ot>x OTI dnotiToXiKoS s6n Op6isoS ydetiOi/dar), nor reverenced it as being
the metropolis of Romania, nor remembered that previously when writing
they had called them apostolic men." — Hist. Ar. ad Monach. n. 35, t. i,
p. 288.
CHURCH.
the city of Eome, a bishop that was one of its citizens ? How
is it that Africans and strangers only are well known to have
succeeded each other in that city ? Is not the craft apparent ?
the factiousness, which is the mother of schism ? Meanwhile,
the cause of Victor's being sent from this country — I do not
say like a stone cast into a spring, for he could not trouble the
purity of that Catholic people — but, because certain Africans
chose to fix their residence in that city, and they were known
to you to have left this country, they petitioned that some one
might be sent to them from this place, to gather them into an
assembly. Victor accordingly was sent : there he was a child
without a parent ... a pastor without a flock, a bishop with
out a people. For the few that, out of forty churches (basili
cas) and more, had not a place wherein to meet, were not to
be called a flock or a people. Under these circumstances they
fenced round with hurdles a sort of cave outside the city,
wherein, at that time, to hold their conventicle, whence they
got the name Montenses. Wherefore, as Claudinus is known
to have succeeded to Lucianus, Lucianus to Macrobius, Ma-
crobius to Encolpius, Encolpius to Boniface, Boniface to
Victor, if Victor had been asked where he sat, he could neither
show that any one was there before him, nor point to any
chair but the chair of pestilence (Ps. i. 1). For pestilence
sends its victims, killed by diseases, to hell, and hell is known
to have its gates, against which gates we read that Peter re
ceived the keys of safety, Peter our prince (or, original), to
wit, to whom Christ said, To thee 2 will give the Jceys of the
kingdom of heaven, and the gates of hell shall not overcome
them.1
5. Whence then is it that you strive to usurp unto your
selves the keys of the kingdom of heaven, you who sacrile
giously fight against the chair of Peter,2 by your presumption
and audacity? [He pursues the argument at some length,
showing further that there is no prescription which can
1 Non vincent eas (claves).
2 Qui contra cathedram Petri . . . sacriJegio militatis.
312 THE ROMAN CATHOLIC
justify a continuance in hereditary schism, and concludes
his examination of the first mark of the Church as follows :]
Since then it is manifest, and clearer than the light, that we
are in connection with so many countless nations, and that so
many provinces are in connection with us, you now see that
you, who are but a portion of one country, are by your errors
separated from the Church, and in vain claim for yourselves
the designation of the Church with its marks, which are
rather with us than with you ; marks which it is evident are
so connected together and indivisible, that it is felt that
one cannot be separated from the other. For they are, indeed,
reckoned by (distinct) names, but they are united in their
body (the Church) by a single act of the understanding, as are
the fingers in the hand, which we see are kept distinct by the
divisions between them. Whence he that holds one, must
needs hold all, as each cannot be separated from the rest.
Add to this, that we are in possession, not of one (of these
marks), but we have them as properly ours. Of the aforesaid
marks, then, the chair is, as we have said, the first, which we
have proved is ours through Peter, and this first mark carries
with it the angel (or jurisdiction)." — De Schism. Donat. I.
ii. n. 4, 0.
ST. JULIUS I., POPE, L. C. — See the extract, given under
" Primacy of Successors" from his Ep. ad Euseb. n. 21.
ST. EPIPHANIUS, G. C. — See the extract from T. \. Adv.
Ilceres. xxvii. p. 107, under " Apostolicity"
ST. AMBROSE, L. C. — For the preceding part of the follow
ing extract, see " Discipline of the Secret"
" He who had experienced the protection of the heavenly
mystery, whilst folded in the linen cloth, to be so powerful,
how great did he not think it would be if he received it with
in his mouth, and enclosed it within the inmost recesses of
his breast? How much more effectual did he not think that,
which had aided him so well when hidden within that cloth,
would be when infused within him ? But he was not so eager
as to cease to be cautious. He called the bishop to him, and
CHURCH. 313
not accounting any grace true which was not of the true
faith, he inquired of him whether he agreed with (or, assem
bled with) the Catholic bishops, that is, with the Koman
Church ? ' And it happened that in that spot, in the midst of
the schism of that country, there was a Church. For Lucifer
had then separated himself from our communion, and al
though he had been banished for his faith, and had left heirs
of his own faith, yet Satyrus did not think that faith is (to be
found) in schism. For although they might retain their faith
towards God, yet did they not retain it towards God's Church,3
whose members, like limbs, they suffered to be divided and
lacerated. For as Christ suffered for the sake of the Church,
and the Church is Christ's body, faith does not seem to be
shown to Christ by those, by whom His suffering is made
void, and His body is separated." — T. ii. I. 1, De Excessu Fra-
tris, n. 4:7.
COUNCIL OF NIOEA, G. C. — " Let the ancient customs be
preserved, which are in Egypt and Libya, and Pentapolis, by
which the bishop of Alexandria has authority over all those
places ; seeing that this is also customary to the bishop of
Rome." — Condi. Niccen. can. vi. col. 32, Labb. t. ii.3
COUNCIL OF SARDICA, G. C. — In the year 347, this council,
which, by some, is considered as an appendix to the council of
Nicaea, decreed that, " If any bishop thinks that he has been
in any cause misjudged, and imagines that he has not a bad,
but a good cause, in order that the judgment may be renewed,
if ft seem good to your love, let us honor the memory of the
Apostle Peter, and let those who have judged the cause write
to Julius, bishop of Rome, that, by the neighboring bishops
of the province, the judgment may be renewed, and he fur-
1 Percontatusque est ex eo utrumnam cum episcopis Catholicis, hoc est,
cum Romana ecclesia conveniret.
2 Erga Dei ecclesiara non tenebant.
3 It is well known that the legates of St. Leo quoted this canon as fol
lows: ''The Church of Rome has always had the primacy, therefore also
Egypt has it, so that the bishop of Alexandria has authority over all, seeing
that this is also customary to the bishop of Rome." — Labbe, t. iv. col. 811.
314 THE ROMAN CATHOLIC
nish judges." ' — Can. iii. Can. Sardic. col. 630, t. ii. Labb.
See also Ib. Can. v.
COUNCIL OF CONSTANTINOPLE, G. C. — " The bishop of Con
stantinople shall have the primacy of honor after the bishop
of Rome, because that Constantinople is new Rome."
ST. JEROME, L. C. — " I have thought that I ought to consult
the chair of Peter, and the faith that was commended by the
mouth of the Apostle, seeking now the -food of my soul from
that place where, in other days, I received the robe of Christ.
. . . Following no chief (none first) but Christ, I am joined
in communion with your Holiness, that is, with the chair of
Peter. Upon that rock I know that the Church is built.
Whoever eats the lamb out of this house is profane. If any
be not in the ark of Xoah, he will perish whilst the deluge
prevails. . . . Whosoever gathereth not with Thee, scattereth,
that is, whosoever is not of Christ, is of Antichrist." — T. 1,
Ep. xv. ad Damns, n. 1, 2, col. 37-8. For the context, see
" Primacy of the successors of St. Peter."
" I ever bear in mind the Roman faith," &c., as given under
" Tradition."
" And because I am afraid, yea have by report learnt, that
in certain places the venomous plants even yet live and put
forth shoots, I think, in the pious affection of my love, that I
ought to give you this warning, that you hold fast the faith of
holy Innocent, who is both the successor and the son of the
afore-named man (Anastasius), and of the apostolic chair;5
nor, however wise and shrewd you may seem to yourself, re
ceive any strange doctrine." — T. 1, Ep. cxxx. ad Demetri.
n. 16, col. 986.
" Would you know, O Paula and Eustochium, in what way
the Apostle distinguished each province by its peculiar char
acteristics ? Even to this day do the same imprints both of
virtues and of vices remain. Of the Roman people the faith
, persons to take cognizance of the case.
3 Illud te . . . promonendum puto, ut sancti Innocentii, qui apostolic®
cathedra?, et supradicti viri successor et films est, teneas fidera.
CHURCH. 315
is commended. Where besides, with such zeal and numbers,
does such a concourse now to the churches, or the tombs of
the martyrs ? Where does the * Amen ' so re-echo like the
thunder of heaven, and the deserted temples of the idols
shake, as there? Not that the Eomans have any other faith
than that which all the churches of Christ have, but that hi
them is greater devotion, and simple readiness to believe." ' —
T. vii. Procem. ad L ii. Comm. ad Galat. col. 427.
CENTURY V.
ST. INNOCENT L, POPE, L. C.2 — " Though, dearest brother,
agreeably to the worth and honor of the priesthood, where
with you are eminently distinguished, you are acquainted
with all the maxims of life and doctrine contained in the ec
clesiastical law, neither is there anything which you have not
gathered from your sacred reading, . . . yet, seeing that you
have earnestly requested to be made acquainted with the pat
tern, and authority of the Roman Church,3 I have, from my
profound respect for your wish, sent you digested regulations
of life, and the approved of customs, whereby the people who
compose the churches of your country may perceive, by what
things and rules, the life of Christians, each according to his
own profession, ought to be restrained; and also what dis
cipline is observed in the Church of the city of Rome. It
will be for your friendliness diligently to make them known
throughout the neighboring people, and to communicate to
our fellow-priests who preside over their respective churches
in those countries, this book of rules, as an instructor and a
monitor, that they may both be acquainted with our customs,-
and, by sedulous teaching, form, in accordance with the faith,
the manners of those who flock unto them. Let us, there-
1 Non quod aliam habeant fidem Romani, nisi hanc quam omnes Christi
ecclesias; sed quod devotio in eis major sit, et simplicitas ad credendum.
2 He succeeded Anastasius I. in the year 402, and died in 417. The
edition used is that given by Gallandius, t. viii. after Constant.
3 Ecclesiae Romanae normam atque auctoritatem. One very old manu
script has "normam ad auctoritatem," which increases the emphasis of the
passage. See Gallandius, not. in loco.
316 THE ROMAN CATHOLIC
fore, begin, with the help of the holy Apostle Peter,1 through
whom both the apostleship and the episcopate took their rise
in Christ."—^, ii. ad Victric. n. 1, 2, OaUand. t. viii.jp. 546.
" An exceeding anxiety has often kept me in fear about the
dissensions and schism of the churches in Spain, which report
loudly declares are daily spreading and advancing with more
rapid strides : the needful time has now come wherein it is not
possible any longer to defer the much-required correction, and
wherein a suitable remedy must be provided. For our bro
ther, Hilary my fellow-bishop, and Elpidius, presbyter, partly
moved by the love of unity, partly influenced, as they ought
to be, by the ruinous evils under which your province labors,
have journeyed to the apostolic see ; and, in the very bosom of
faith, have, with sorrow and lamentation, described how peace
has been violated within your province." — Ibid. Ep. iii. n. \,p.
551. See also a remarkable passage from this pontiff's letter
to Decentius, given under " Tradition"
ST. AUGUSTINE, L. C.— " The Novatians, Arians, Patripas-
sionists ... do not, as you remark, « communicate with us.'
But wherever they are, there is the Catholic Church, as it is in
1 Adjuvante sancto apostolo Petro. The council of Milevis, in 416, com
posed of sixty-one bishops, amongst whom was St. Augustine, thus ad
dressed St. Innocent, on occasion of the Pelagian heresy: "Since the Lord
by the special gift of His grace has placed you in the apostolic see, and has
furnished these our times with such a one, that the guilt of negligence
would justly be ascribed to us, if we omitted to name to your reverence the
things that are to be suggested for the good of the Church, rather than that
it would be possible for you either to receive those suggestions disdainfully,
or negligently; we beseech you that you would vouchsafe to apply your
pastoral diligence to the great dangers of the infirm members of Christ.
For a new heresy, and one exceedingly pernicious, that of the enemies of the
grace of Christ, is endeavoring to rise up ... But we are of opinion (the
mercy of our Lord and God Jesus Christ aiding you, He who vouchsafes
both to guide you in your counsels and to hear your prayers) that they will
more easily yield to the authority of your holiness, which is derived from
the clear light of the Scriptures (auctoritati sanctitatis tu» de claro Scrip-
turarum lumine deproraptaj . . . facilius . . . cessuros)." For the reply of
St. Innocent, see Ep. xxx. ad Condi. Milev. beginning: "Amongst 'the
other cares," given under " Primacy of the successors of St. Peter." It
may be remarked that the Benedictine Edition of St. Augustine, t. ii. Ep.
elxxvi. col. 928, instead of "de claro Scripturarum lumine," reads " de
sanctarum Scripturarum auctoritate."
CHURCH. 317
Africa, where also you (Donatists) are ; but not wheresoever
the Catholic Church is, are either you or any other of the
various heresies. Whence it is apparent, which is the tree
that in its abounding fruitfulness stretches out its branches
over the whole earth, and which are the broken branches that
have no life from the root, and are lying and withering each
on its own ground." — T. ix. I. iv. Contr. Crescen. n. 75,
col. 794-5.
" The Christian religion is to be held by us, and the commu
nion of that Church, which is Catholic, and is called Catholic,
not only by its own members, but also by all its adversaries.1
1 Tenenda e*t nobis Christiana religio, et ejus ecclesias communicatio,
quae catholica est, et catholica nominatur, non solum a suis, verura etiam ab
omnibus inimicis. The following extracts are taken entirely from one
volume only of St. Augustine's works, and will furnish a specimen of his
usual manner of speaking of the Church of Rome: " He could afford not to
heed the conspiring multitude of his enemies, whereas he saw himself united
by letters of communion both with the Roman Church, in which the primacy
(principality) of the (or an) apostolic chair has always prevailed — and with
the rest of the world — whence also the gospel came to Africa itself, —
where he would be ready to plead his cause if his adversaries should attempt
to alienate those churches from him." — T. ii. Ep. xliii. Gloria et cceteris, n.
7, col. 136. "They (the Donatists) would still have something to say, viz.,
that they had suffered from evil judges (at Rome); which complaint is that
of all evil litigants, even when they have been vanquished by the most evi
dent truth: as if to this it might not be said to them, and mostly justly
said, ' Well, let us suppose that those bishops who passed judgment at Rome
were not good judges; there still remained a plenary council of the univer
sal Church, where even with the judges themselves the cause might be agi
tated, that their sentence, if they should be convicted of having passed a
bad judgment, might be quashed.' " — Ibid. n. 19, col. 144. " Whereas the
authors, or certainly the most violent and notorious abettors of that heresy,
were Pelagius and Ccelestius ; they, by the vigilr.nce of councils of bishops,
in the help of that Saviour who protects His own Church, as also by two
venerable prelates of the apostolic see, Pope Innocent and Pope Zozimus,
were, unless being amended they also did penitence, condemned by the
whole Christian world."— Ib. Ep. cxc. Optato, n. 22, col. 1060. " Some of
these men (Pelagians), before this pestilence was condemned also by the
most manifest judgment of the apostolic see, might have been well known
to you, but whom you now see of a sudden silent." — Ib. Ep. cxci. Sixto, n.
2, col. 1064. " I wish to examine, in a council of our own, whether these
men ought not to be cast out of the Church . . . and if need be, I would
write to the apostolic see, that it may be settled and confirmed by the con
cordant authority of all, what course we are to follow in these cases." — Ib.
Ep. ad Classican. col. 1334.
318 THE ROMAN CATHOLIC
For in spite of themselves, even the very heretics, and disci
ples of schisms, when speaking not with their fellows, but with
strangers, call the Catholic Church nothing else but the Catho
lic Church. For they cannot be understood, unless they dis
tinguish her by that name by which she is designated by the
whole world."— T. i. De Vera Relig. n. 12 (al. 7), col. 1214.
See also the extract from T. viii. Contr. Ep. Fundam. Mani-
chcei, given under " Authority"
PAULINUS THE DEACON, L. C.1 — " I appeal to the justice of
your holiness, my Lord Zozimus, venerable pope. The true
faith is never troubled, and this especially in the Apostolic
Church, wherein the teachers of a corrupt faith are as easily
detected as they are truly punished . . . that they may have
in them that true faith which the Apostles taught, and which
is held by the Eoman Church, and by all the teachers of the
Catholic faith."— Libell. Adv. Cveles. Zozim. OUatus. n. 1 ;
Galland. t. ix. p. 32.
ST. BONIFACE, POPE, L. C.— " It is certain that this Church
(of Rome) is to the churches spread over the whole world as
the head is to its own members ; from which Church whoso
has cut himself off, has become an alien to Christianity, from
the time that he began not to be in this fellowship." (See the
context, under " Primacy of Successors of St. Peter" ) — Ep.
xiv. Epis. Thess. t. ix. Galland. p. 57.
BACCHIARIUS, L. C.9 — " If, for one man's fault, the population
of a whole province is to be anathematized, then will be con
demned also that most blessed disciple (of Peter's), Rome to
wit, out of which there have sprung up not one, but two or
three, or even more heresies, and yet not one of them has been
able either to have possession, or to move the chair of Peter,
that is, the seat (or see) of faith." 3 — De Fide, n. 2 ; Galland.
t. ix.p. 183.
1 A deacon of Milan : he flourished about the year 418. His writings are
given in Gallandius, t. ix.
2 A learned monk whose writings are given by Cfallandius, t. ix.
3 Et tamen nulla earum cathedram Petri, hoc est, sedem fidei, aut tenere
potuit aut movere.
CHURCH. 319
THEODOKET, G. C. — See the extract given from T. iv. Ep.
cxiii. Leoni, under " Primacy of the Successors of St. Peter"
ST. LEO I., POPE, L. C. — " You, therefore, beloved of God,
and commended by an apostolic testimony, to whom the Apos
tle Paul, the doctor of the Gentiles, says, Because your faith
is spoken of in the whole world (Rom. i.), preserve amongst
you that which you know that so great a preacher thought con
cerning you. Let none amongst you become a stranger to this
praise ; that so, those whom, during so many ages, by the
teaching of the Holy Spirit, no heresy has violated, neither
may the defilements of the Eutychian impiety be able to stain."
— Serm. xcvi. Tr. i. Contr. Hceres. Eutych. c. iii. p. 374.
" It behooves your friendliness to see clearly, with all your
soul, over the government of what Church the Lord has willed
you to preside, and to be mindful of that doctrine which the
most blessed Peter, the chief of all the Apostles, established
throughout the whole world indeed by a uniform teaching, but
by a special instruction1 in the cities of Antioch and of
Rome. ... It behooves you, therefore, to be with the utmost
vigilance careful, lest heretical pravity may claim anything
unto itself ; since it becomes you, by your sacerdotal authority,
to resist such, and frequently, by your reports concerning the
progress of the churches, to inform us of what is doing. For
it is proper that you be a partner with the apostolic chair in
this solicitude ; and to produce confidence in acting, be con
scious of the privileges of the third see, which do not suffer to
be lessened in anything by the ambition of any individual ; for
so great is my reverence for the Nicsean canons, that I neither
have permitted, nor will I permit, the things settled by the
holy fathers to be violated by any innovation.2 For although
the merits of prelates may sometimes be different, yet do the
rights of the chairs continue ; against which, although rivals
may create some trouble, yet can they not lessen their dignity.
Wherefore, whensoever your friendliness shall think that some-
' Special! magisterio.
2 Xec permiserim, nee patiar aliqua novitate violari.
320 THE ROMAN CATHOLIC
thing ought to be done in support of the privileges of the
church of Antioch, let it be explained to me by a letter from
you, that we may be able to reply positively and ben'ttingly."
— T. i. Ep. cxix. ad Max. Antioch. c. 3, p. 121.
" Herein also do we wish to be aided by the solicitude of
your watchfulness, that you would, by your own report, in
form the apostolic chair of what progress is made by the
Lord's truth in your districts ; in order that we may aid the
priests of those countries, in whatsoever matters usage may
demand/' — Ep. cxx. ad Theodoret. Ep. Cyr. c. vi. p. 1227.
See also the extract from T. i. Serin. Ixxxii. n. 1, 3, given
under u Unity"
COUNCIL OF CHALCEDON, G. C. — When this council, held in
451, had closed — during the celebration of which Pope Leo
had, by his delegates, and in many previous transactions,
maintained a conspicuous part, and upheld the jurisdiction of
the Roman see — the eastern prelates there assembled ad
dressed an epistle to him, wherein, after extolling him as " the
interpreter of Peter," who had ^ nourished them by his writ
ings," and declaring that he, by his legates, " had presided
over them, as a head over the members," and that to him " the
guardianship of the vineyard had been entrusted by the
Lord ; " ' they add, u We signify (to you) that we have also
decreed certain other things for the sake of the good ordering
of affairs, and for the stability of the ecclesiastical laws, being
persuaded that your holiness also, when informed thereof,
would both receive and confirm the same. . . . We have con
firmed the canon promulgated by the hundred and fifty fathers
who assembled at Constantinople ... that after your most
blessed and apostolic (throne), that of Constantinople should
have the primacy.' Being persuaded that, as the apostolic ray
shines (rules) with you, you will often extend it to this city
of Constantinople, having care (of it) as usual, through your
Tov rifi dfj.Tte'X.ov rr)v (pvXaurjv napd .
2 METO. TOV viiETEpov dyi oararor nai ditoGroXinov (Opovov), rd
ia TOV KGov6ravrivov7i6A.E&)S
CHURCH. 321
bestowing (without envy) the participation of your own good
things upon those who are related to you. The things, there
fore, which we have decreed, for the removal of all confusion,
and for the confirmation of the good ordering of the Church,
vouchsafe, most holy and most blessed father, to embrace
them, as both your own and beloved by you, and tending unto
decorum. For they who filled the place of your holiness, the
most holy bishops, Paschasinus and Lucentius, and the most
reverend priest, Boniface, tried to resist exceedingly these
things thus arranged, wishing without doubt that this good
thing also should be originated by your forethought, that as
the happy establishment of the faith, so also of this good
order, should be accounted yours. For we, both reverencing
the most religious and most Christian sovereigns who were
pleased with this, and the illustrious senate, and the whole
royal city, so to speak, thought it befitting that the confirma
tion of the honor of this city should proceed from the oecu
menical synod. . . . We therefore call upon you to honor
also with your sanction our judgment ; even as we have
brought our harmonious agreement unto the head in (all) good
things, so also let the head fulfil what is befitting for the
children.1 For thus also will the religious sovereigns be rev
erenced who have confirmed the decision of your holiness as
a law ; and the throne of Constantinople will make you a
return, as it has ever fully exhibited all zeal towards the things
disposed by you in the cause of true religion, and has zeal
ously united itself with you in oneness of sentiment." — Ep.
Synod. Leoni, col. 836-8 ; T. iv. Labi. Condi.
COUNCIL OF HOME, L. C. — In an epistle from the fourth
council of Rome, held in 494, we have the following : " We
have also thought that it ought to be noticed, that although
the Catholic churches, spread over the world, be the one bridal
chamber as it were of Christ, yet has the Roman Church been,
1 OVTGO nal rf Kopv(pr) roiS TtaiGlv dvaitXrjp 00601 TO rtpeitov. For
other extracts from the council of Chalcedon, and for remarks relating to
•the above letter, see "Primacy of the Successors of St. Peter."
322 THE ROMAN CATHOLIC CHURCH.
by certain synodal constitutions, raised above the rest of the
churches ; yea, also, by the evangelical voice of the Lord our
Saviour did it obtain the primacy.' Thou art Peter, and upon
this rock, &c. (Matt, xvi.) There has been also added the
dwelling there of the most blessed Apostle Paul, the vessel of
election ; who, not at a different time, as heretics mutter, but
at the same time, and on one and the same day, was crowned,
together with Peter, by a glorious death in the city of Rome,
suffering under Nero ; and together did they consecrate the
above-named Roman Church to Christ the Lord, and by their
precious and venerable triumph have raised it above all other
churches in the whole world. The first see, therefore, of the
Apostle Peter, is the Roman Church,' which has no spot or
wrinkle, or any such thing" — Lalb. t. ii. col. 1013.
VICTOR VITENSIS, L. C.3 — " If the king wish to know our
faith, which is the one, true faith, let him send to his friends,
and I too will write to my brethren, that my fellow-bishops
may come — men who may be able, with me, to demonstrate to
you our common faith ; and especially the Roman Church,
which is the head of all the churches.4 ... If he wish to
know the true faith, let him write to his friends that they
may direct our Catholic bishops, and I will write to my fellow-
bishops, because the cause of the whole Catholic Church is
one." — De Persec. Afric. I. iii. p. 682 ; t. viii. Bill. Max.
SS. PP.
1 Voce Domini Salvatoris primatum obtinuit.
2 Est ergo priraa Petri apostoli sedes Romana ecclesia. The "prima"
does not, as the context shows, relate to time, but dignity, since his having
been previously, for a time, bishop of Antioch is afterwards noticed.
3 An African bishop, who wrote the " History of the Persecutions under
the Vandals." He died in the year 490. The edition used is that given in
the Bibl. Max. SS. PP., t. viii.
4 Et praecipue ecclesia Romana, quae caput est omnium ecclesiarum.
THE SCRIPTURES. 323
THE SCRIPTURES.
PROPOSITION VIII.
From the testimony and authority of the Catholic Church
we receive the Scriptures, and believe them to contain the re
vealed word of God.
" From the Jews, who had preserved them with religions
care, the Christian Church received the books of the Old
Testament. But it was not at once that the canon of these
was fixed. For as the Jews had not admitted some— such as
six chapters of the Book of Esther, Tobias, Judith, Wisdom,
Ecclesiasticus, Baruch, the Machabees, &c.— their authority
was not for a long time, and not till after mature deliberation,
and a collation of the scattered evidences, universally ac
knowledged.
:< The books of the New Testament, after the ascension of
our Saviour, were written under various, often accidental, cir
cumstances, and on various occasions : the Gospels, principally
to satisfy the laudable wishes of many, who were naturally
desirous to be informed of the facts of our Saviour's life ; to
impress His admirable lessons on their minds ; to perpetuate
His words ; and to oppose the wild conceptions of some dis
satisfied men. The Acts of the Apostles were written to
record the first preaching of the Gospel by the Apostles, and
the interesting events of the labors of St. Paul; and the
Epistles, for the further instruction, generally, of those who
had been converted to Christianity, and to strengthen them in
the arduous duties of their new calling.
O
' These writings, historical and moral — the latter addressed
to particular societies — from a limited circulation, at first,
would be, and were, gradually more and more extended, and
more and more read in the different assemblies of the faithful.
324 THE SCRIPTURES.
When the names of the authors were known, as it general
ly happened, the authenticity or genuine character of their
writings would be at once admitted ; when this was not the
case, or any doubt prevailed, as it did in regard to the Epistle
of St. James, the Second Epistle of St. Peter, the Secorid and
Third Epistles of St. John, the Epistle of Jude, and for a
longer period, and probably to a greater extent, in regard of
the Apocalypse and the Epistle to the Hebrews, some hesita
tion in admitting them as genuine and inspired would neces
sarily ensue.
" But as the several works appeared, the pastors of the new
churches, in recommending them to their flocks, were in pos
session of an infallible rule by which to judge of the truth of
the facts related, and of the soundness of the doctrines taught.
For some of those pastors would be the Apostles themselves,
who had received their faith from the mouth of Christ, to
gether with the commission to preach that faith to all nations •
while others would be the disciples of these men, and instructed
by them in all truth. With the knowledge which they had
just acquired, they would compare the relations of the evan
gelists, and the lessons of the various epistles ; and finding
them to accord, they could pronounce that as those several
writings, given under the respective names of their authors,
were genuine or authentic, so were their contents true ; in
other words, that those contents were divine, or the Word of
God; for they conveyed, they would say, the very truths that
Christ Himself had delivered. Thus, in the probable interpre
tation of the clause in the last chapter of St. John's Gospel,
the Asiatic bishops, at whose request it was written, recom
mended it to the acceptation of other churches in the follow
ing words : This is that disciple who giveth testimony of these
things, and hath written these things ; and we know that his
testimony is true (xxi. 24). They had often heard from his
mouth what he had written in his Gospel ; others, probably,
had attested the same ; and therefore they declared his testi
mony to be true.
THE SCRIPTURES. 325
" As, on this principle of conformity with what Christ had
done and taught, the writings of which we are speaking were
admitted as sacred and divine ; so, at the same time, for want
of that conformity, were other writings, under the names also
of Gospels and Epistles, which then appeared, rejected as
spurious and unworthy of belief. The progress, however, of
these researches, was in some instances slow and deliberate."
The preceding remarks evidently treat in a very incomplete
manner the great and difficult questions of the authenticity,
genuineness, inspiration, and canon of the sacred Scriptures.
It was the wish of the editor to discuss these subjects at some
length ; but it has been found impracticable within the narrow
limits of this work. The writer that shall execute for the
Deuterocanonical books what Lardner has done for the
Protocanonical, will perform a task, laborious indeed, but
highly important. A careful examination, and balance of the
weight of evidence to be found in the writings of the five first
centuries, in favor of the Deuterocanonical books of the Old
and of the New Testament, would, it is believed, present a
result as interesting as it is probably by many unlocked for.
The following section, as the proposition imports, must
therefore be considered as furnishing evidence that the fathers
received the sacred Scriptures on the authority of the Church :
it will not be a statement of what books they individually re
ceived, but of the principle on which they received them ;
together with an account of the final adjustment of the canon
in the churches of Africa and of Rome. Hence the various
catalogues, principally of the Jewish canon, given by Melito,
St. Cyril of Jerusalem, Rufinus, St. Athanasius, St. Epiphanius,
and others, as well as those found in some early collections of
canons, will not be found in this place ; not merely for the
reason already assigned, but also because, to give those cata
logues in an isolated manner, as representing the opinions of
those writers, would not only be an imperfect, it would be an
incorrect, statement of their sentiments. Many of the passages
referred to are found in other parts of this work, but it has
3-J6 THE SCRIPTURES.
been thought well to collect them together, to lessen the labor
of the reader.
CENTURY II.
ST. IRENES, L. C. — L. iv. c. xxxiii. n. 7, 8, p. 272 ; given
under " Unity"
TERTULLIAN, L. C. — For his defence of the genuineness of
St. Luke's Gospel, see 1. v. Adv. Martian, n. 5, given under
"Authority."
The context of the following will be found under " Private
Judgment : " " They (heretics) put forward the Scriptures,
and by this their boldness they forthwith move some ; but in
the actual encounter they weary the strong, catch the weak,
send away the wavering without a doubt. We therefore in
terpose this first and foremost position, that they are not to be
admitted to any discussion whatever touching the Scriptures.
If these be those weapons of strength of theirs, in order that
they may possess them, it ought to be seen to whom the pos
session of the Scriptures belongeth, lest he may be admitted
to it, to whom it in no wise belongs. . . . Therefore there
must be no appeal to the Scriptures, nor must the contest be
constituted in these, in which the victory is either none or
doubtful, or too little doubtful. For even though the debate
on the Scriptures should not so turn out as to confirm each
party, the order of things required that this question should
be first proposed, which is now the only one to be discussed,
' To whom belongs the very faith ; whose are the Scriptures ;
by whom, and through whom, and when, and to whom, was
that rule (discipline) delivered whereby men become Chris
tians ? ' for wherever both the true Christian rule and faith
shall be shown to be, there will be the true Scriptures, and the
true expositions, and all the true Christian traditions." — De
Prcescr. n. 15, p. 9. See also Tertuttian, note in loc., under
" Councils."
ORIGEN, G. C. — See the extracts from his Epistle to Afri-
canus, wherein he vindicates the Deuterocanonical books of
the old law, especially the contested portions of Daniel —
THE SCRIPTURES. 327
given under "Authority ; " and note in loco (Origen), under
" The Church the Expounder of Scripture"
" As I have learned by tradition regarding the four Gospels,
which also are the only undisputed ones in the Church of God
which is under heaven, that the first was written," &c. T. iii.
Comm. in Matt. p. 4440 ; Euseb. II. E. I. vi. c. xxv.
"If therefore any church holds this epistle as Paul's
(Hebrews), let it receive praise on this account. For the
ancients have not rashly transmitted it as Paul's." T. iv.
Frag, in Ep. ad Hebr. p. 698.
ST. DIONYSIUS OF ALEXANDRIA, G. C.— " Some indeed of
those before us have utterly repudiated and refuted this book
(the Apocalypse), examining it chapter by chapter, and show
ing it to be both unintelligible and inconsistent (or, uncon
nected), and that the title is false. For they say that it is not
John's ; nay, that it is not a revelation, wrapped up as it is in
so exceeding and thick a covering of ignorance ; and that the
composer of the work is not only not any one of the Apostles,
but not even any one of the saints at all, or any member of the
Church ; but that it was Cerinthus, — he who set up the heresy
called from him the Cerinthian, — who wished to affix to his
system a name that carried with it credit. . . . But I would
not venture to repudiate this book ; many of the brethren
holding it in esteem.1 And conceiving this opinion concern
ing it, that it is above my comprehension, I suppose it to con
tain in each part a hidden and very admirable meaning. . . .
That the writer is called John ; and that this is the writing of
John, I do not gainsay ; and I also admit, that it is the work
of some holy and divinely-inspired individual ; but I would
not readily acknowledge that this is the Apostle, the son of
Zebedee, and the brother of James, he from wliom are the
gospel entitled according to John, and also the Catholic
epistle." — Euseb. II. E. I. vii. c. xxv. pp. 352-3.
SEBAPION, G. C. — "We receive even as Christ," &c., as
given under " Tradition" from Euseb. II. E. I. vi. c. 12.
ax avro Sid tiitovdrjS exorraov
328 THE SCRIPTURES.
EUSEBIUS, G. C. — The heading of the twenty-fifth chapter
of the third book of his Ecclesiastical History, is as follows :
" Concerning the divine writings that are acknowledged,1 and
those that are not such." " It is proper, now that we have
reached this place, to name briefly the writings already alluded
to of the New Testament, and we must set in the first place
the four Holy Gospels ; which are followed by the Acts of the
Apostles ; and after this are to be reckoned the epistles of
Paul. After these, that called the first Epistle of John, and
also the Epistle of Peter, are to be received. After these, is
to be placed, if it be thought fit, the Apocalypse of John, the
opinions concerning which will be stated at a proper season.
And these are indeed amongst the acknowledged Scriptures.
Of the controverted,2 but which are nevertheless well known
(or, approved of) by many, are that called the Epistle of James,
and that of Jude, and the second Epistle of Peter, and the
second and third of John, whether they are the evangelist's,
or of some other person of the same name. Amongst the
spurious 3 are to be placed the book of the acts of Paul, and
that called the Pastor, and the apocalypse of Peter ; add to
these the epistle circulated as by Barnabas, and the so-called
instructions of the Apostles ; and likewise, as I have said, the
apocalypse of John, if it seem meet, which some, as I have
remarked, repudiate ; but others reckon amongst the acknow
ledged Scriptures. Some have also now classed amongst the
spurious the Gospel according to the Hebrews, which those who
from amongst the Jews have received Christ especially delight
in. All the above writings are controverted. And yet I have
of necessity given a catalogue of them, distinguishing, ac
cording to the tradition of the Church,4 those writings which
are true, genuine and acknowledged, from the other writings
in addition to these, which are not put into the body of the
New Testament, and are even controverted, but which still are
acknowledged by the greater number of ecclesiastical writers ;
4 Kara. TTJV £Hx\7j6ia.6tiHrfv napcidoGiv.
THE SCRIPTURES. 329
that thus we may be able to know both what writings are of
this character, and also those which are circulated by heretics
under the name of the Apostles, as containing the Gospels of
Peter, and of Thomas, and of Matthias, and even of others be
sides these, and the acts of John and of the other Apostles. "-
Hist. Eccles. 1. iii. c. xxv.jtp. 118-9. See also Jb. I. iii. c. iii.
pp. 89, 90.
ST. CYRIL OF JERUSALEM, G. C. — Catech. iv. n. 33, 35, under
"Authority?'
ST. ATHANASIUS, G. C. — See the extract from the Epist.
Festal, given under " Tradition"
ST. GREGORY OF NYSSA, G. C. — T. ii. I. ii. Adv. Eunom.
given under " Tradition"
ANDREW OF C^ESAREA, G. C. — Comm. in Apoc. Procem. given
under ^Tradition" l
COUNCIL OF CARTHAGE.' — " Moreover, it hath seemed good
that, besides the canonical Scriptures, nothing be read in the
Church under the name of canonical Scriptures.3 But the
canonical Scriptures are, Genesis, Exodus, Leviticus, Numbers,
Deuteronomy, Joshua the son of Nun, Judges, Ruth, four
books of the kingdoms, two books of Paralipomenon, Job, the
Psaltery of David, five books of Solomon, twelve books of the
Prophets, Isaias, Jeremias, Ezechiel, Daniel, Tobias, Judith,
Esther, two books of Esdras, two books of the Machabees.4
But of the New Testament, four books of the Gospels, &c. (as
1 The following passage of St. Jerome, which relates to the council of
Nicasa, deserves notice: "As we read that the synod of Nicaea reckoned this
book (Judith) in the number of the Sacred Scriptures, I have yielded to
your request, or rather requirement, and have translated it." — Prmf. in
Lib. Judith.
2 The third council of Carthage, or, according to another computation,
the sixth, was held in the year 397, and was presided over by Aurelius,
bishop of Carthage. St. Augustine, with other bishops, amounting in num
ber to forty-four, were present.
3 Item placuit ut, prater scripturas canonicas, nihil in ecclesia legatur
sub nomine Divinarum Scripturarum.
4 In some of the Greek translations the Machabees are omitted, but they
are in all the Latin copies, and in the code of Cresconius, himself an Afri
can bishop.
330 THE SCRIPTURES.
in our Catalogue)." — Condi. Cartkag. in. Can. xlvii. col.
1177 ; t. ii. Labi. Condi.
COUNCIL OF TOLEDO, L. C. — This council, which was held in
the year 400, thus defines : " If any one shall say, or shall be
lieve, that other Scriptures, besides those which the Catholic
Church has received, are to be esteemed of authority, or to be
venerated, let him be anathema." — Can. xii. col. 122 S ; t. ii.
Labb. Condi.
CENTURY V.
ST. AUGUSTINE, L. V.— Contr. Ep. Fundam. I. xxxii. n. 19,
t. viii. ; Contr. Ep. Munich. Fundam. n. 5, 6, t. viii. ; given
under ''Authority." Contr. Faust. Munich. I. xxviii. n. 2, t.
viii. ; given under "Church the Expounder of Scripture"
" In (receiving) the Scriptures (as) canonical, let him follow
the authority of the greater number of Catholic churches,
amongst which churches assuredly let those be which have
merited to have apostolic sees, and to receive epistles from
Apostles.1 lie will adhere to this method as regards canonical
Scriptures, — he will prefer those Scriptures which are received
by all Catholic churches, to those which some churches do not
receive : whilst, as regards those which are not received by all,
he will prefer those which the greater number and the more
eminent of the churches receive, to those which are received
by the smaller number, and by churches of less authority.
But if he should iind some received by the greater number of
churches, others by the more eminent, — though he cannot easily
meet with this, — I think that such Scriptures are to be ac
counted of equal authority. Now, the entire canon of the Scrip
tures, in regard of which we say that the above considerations
are to be applied, is comprised in these books : the five books
of Moses, to wit, Genesis, Exodus, Leviticus, Numbers, Deu
teronomy ; one book of Joshua the son of Nun ; one of Judges ;
one small tract called Ruth, which seems rather to belong to
1 In canonicis autem scripturis. ecclesiarura catholicarum quamplurium
auctoritatem sequatur ; inter quas sane illae sint, quae apostolicas sedes
habere, et epistolas accipere meruerunt.
THE SCRIPTURES. 331
the beginning of the Kingdoms ; next, the four books of the
Kingdoms, and two of the Paralipomenon. These books are
a history, which contains a connected account of the times, and
of the order of the events. There are other books, which
seem of a different class, and are neither connected with the
preceding class, nor with each other ; such is Job, such Tobias,
and Esther, and Judith, and the two books of Machabees, and
two of Esdras, which seem rather more to follow up that re
gular course of history, which closed with the Kingdoms, or
the Paralipomenon: next follow the prophetical writings,
amongst which are one book of the Psalms of David ; and
three books of Solomon, the Proverbs, the Canticle of Can
ticles, and Ecclesiastes. For those two books, one entitled
Wisdom, and the other Ecclesiasticus, are said to be Solomon's,
on account of a certain resemblance (to his writings) ; but they
are very uniformly declared to have been written by Jesus the
son of Sirach,1 which books, however, since they have merited
to be received into authority, are to be reckoned amongst the
prophetical writings.2 The rest are the books of those who are
properly called prophets : the several books of the twelve proph
ets, which, connected with each other, as they are never sepa
rated, are reckoned one book : the names of these prophets are,
Osee, Joel, Amos, Abdias, Jonas, Michseas, Nahum, Habacuc,
Sophonias, Aggseus, Zacharias, Malachy: next are the four
prophets who have left us volumes of greater length ; Isaias,
Jeremias, Daniel, Ezechiel. In these forty-four books is com
prised the authority of the Old Testament.3 [Then follows a list
of the usual books of the New Testamert.] In all these books
the God-fearing and the pious seek the will of God." 4 —T. iii.
I. ii. De Doctrina Christiana, n. 12-14, (al. 8-9), col. 47-49.
if- — — —
1 In his Retract. 1. ii. c. 4, n. 2, he modifies this opinion as regards the
Book of Wisdom.
2 Qui tamen quoniam in auctoritatem recipi meruerunt, inter propheticos
numerandi sunt.
3 His quadraginta quatuor libris Testament! veteris terminatur auctoritas.
* In his omnibus timentes Detim et pietati mansueti quaerunt voluntatem
Dei.
332 THE SCRIPTURES.
ST. INNOCENT I., POPE, L. C. — In his letter to Exuperius,
bishop of Toulouse, we have the Roman catalogue of the
books of the Old and New Testament, as follows : " What
books are received in the canon of the holy Scriptures, this
brief addition shows. These, therefore, are the writings
which you have with your beloved voice desired to be in
formed of.1 Five books of Moses, that is Genesis, Exodus,
Leviticus, Numbers, Deuteronomy ; and one book of Joshua
the son of Nun, of Judges one ; of the kingdoms four books,
together also with Ruth. Of the prophets sixteen books : of
Solomon five books : the Psalter. Of histories : of Job one
book ; of Tobias one; of Esther one; of Judith one; of the
Machabees two ; of Esdras two ; of Paralipomenon two.
Likewise of the Xew Testament, the four books of the Gos
pels, &c. . . . [Having given our catalogue of the New Tes
tament, he adds :] But the other books, which are (circulated),
whether under the name of Matthias, or of James the less, or
under the name of Peter and of John, which were written
by one Leucius, or under the name of Andrew, which are by
the philosophers Xenocharis and Leonidas, or under the name
of Thomas, and if there be any other such, they are not only
to be repudiated, but know that they are even to be con
demned."—^, ad Exuper. n. 7, p. 1256, t. ii. Labb. Condi.
ST. ISIDORE OF PELUSIUM, G. C.— "The sacred volumes
which contain the testimonies of the divine writings, are
steps whereby to ascend to God. All these books, therefore,
that are set before thee in the Church of God, receive as tried
gold, they having been tried in the fire by the divine Spirit of
the truth. But leave aside those which are scattered about
without the Church," &c., as given under "Authority."— L.
1, Ep. ccclxix. Gyro, p. 96, Paris. 1638.
ST. CYRIL OF ALEXANDRIA, G. C. — Z. v. De Ador. in Sp.
et Ver. t. i. under " Tradition"
ST. GELASIUS, POPE, L. C. — In the first council of Rome,
1 Qui vero libri recipiantur in canone Sanctarum Scripturarnm, brevis
adnexus ostendit. Haec sunt ergo quae desiderata moneri roce voluisti.
THE SCRIPTURES. 333
held in 494, there is a canon of the Old and New Testament,
which is prefaced as follows : " The order of the books of the
Old Testament, which the holy and Catholic Roman Church
receives and venerates, arranged by blessed Gelasius L, Pope,
together with seventy bishops." [Then follows the list of the
books of the old law, as in our canon, with the exception that
in some manuscripts one book only of the Machabees is
named, in others two books are given. The catalogue of the
writings of the New Testament is the same, in every respect,
as that used in our Church.]
Thus was the canon of Scripture finally determined in the
churches of Africa and of Rome. Nearly a similar canon
was also eventually received in all the churches, whether or
thodox or schismatical, in the east ; and, in the other portions
of the Western Church, the Roman canon was gradually ac
cepted as authoritative. By the labors, especially of Origen
in the east, and of St. Jerome in the west, encouraged by St.
Damasus, as also by the learned expositions of others among
the fathers, those of St. Chrysostom and of St. Augustine
particularly, was the purity of the sacred text preserved, or
restored, and its meaning elucidated : and by their labors, and
those of their successors, have authentic copies of the Scrip
tures, in the great points of faith and morality, been trans
mitted to us in, and by, the Church, which applauded an4
sanctioned the successful efforts of those learned men in the
cause of religious truth.
COUNCIL OF TRENT. — " The holy and sacred synod. . . . Set
ting this always before its eyes, that, errors being removed,
the purity itself of the gospel be preserved in the Church ;
which (gospel), before promised through the prophets in the
sacred Scriptures, our Lord Jesus Christ, the Son of God, first
promulgated by His own mouth, and then, by His Apostles,
commanded it to be preached to every creature, as the foun
tain both of all saving truth and moral discipline ; and seeing
clearly that this truth and this discipline are contained in the
written books and the unwritten traditions, which (traditions),,
334 THE CHURCH
received by the Apostles from the mouth of Christ Himself,
or from the Apostles themselves, the Holy Spirit dictating,
have come down to us, transmitted as it were from hand to
hand ; (the sacred synod), following the examples of the or
thodox fathers, with an equal affection and reverence of piety,
receives and venerates all the books, as well of the Old as of
the New Testament — whereas one God is the author of both—
as also the traditions themselves pertaining as well to faith as
to morals, as having been dictated by Christ's own mouth, or
by the Holy Spirit, and preserved in the Church by a continu
ous succession. It has determined that a list of the sacred
books is to be appended to this decree ; lest a doubt may arise
in any one's mind, what are the books which are received by
this synod." [This is followed by an enumeration of all the
books, as they are received and read in the Catholic Church.]
— Sess. iv.
THE CHURCH IS THE EXPOUNDER OF THE
SCRIPTURES.
PROPOSITION IX.
As tJie Church can assuredly tell us wit at particular book
is the Word of God, so can she, with the like assurance, teU
us the true sense and meaning of it, in controverted points
of faith: the same Spirit, which directed the writing of the
Scriptures, directing the Church to understand them, and to
teach all mysteries and duties that are necessary to salvation.
SCRIPTURE.
Acts xv. 1. — " And some coming down from Judaea (to An-
tioch) taught the brethren : that except you be circumcised
after the manner of Moses, you cannot be saved." [The sa'
cred writer then proceeds to relate, that the Apostles and an
THE EXPOUNDER OF SCRIPTURE. 335
«ients came together to consider of this matter; and that
when there had been much disputing, Peter and James deliv
ered their opinions ; and Barnabas and Paul told what great
signs and wonders God had wrought among the Gentiles
by them.] — Ib. 22. "Then it pleased the Apostles and an
cients, with the whole Church, to choose men of their own
company, and to send them to Antioch with Paul and Barna
bas (ib. 23, 28-9), writing by their hands : It hath seemed good
to the Holy Ghost and to us, to lay no farther burden upon
you than these necessary things : that you abstain from things
sacrificed to idols, and from blood, and from things strangled,
and from fornication (ib. ±1) ; and he (Paul) went through
Syria and Cilicia, confirming the churches ; commanding them
to keep the precepts of the Apostles and the ancients." See
also the texts quoted under the " Authority " and " Indefecti-
bility " of the Church ; and also under " Private Judgment"
THE FATHERS.
CENTURY II.
ST. IREN^EUS, L. C. — 1. " If any one, therefore, read the
Scriptures attentively, he will find in them, discourse concern
ing Christ, and a prefiguration of a new vocation. For Christ
is the treasure hidden in the field, that is, in this world (for
the field is the world) ; but Christ is a treasure hidden in the
Scriptures, because He was signified by types and parables. . . .
Wherefore, as we have shown, if any one read the Scriptures
(for so the Lord discoursed with the disciples after His resur
rection from the dead, showing them, from the Scriptures
themselves, that it behooved Christ to suffer and to enter into
His glory, and that remission of sins should be preached in
His name throughout the whole world), he will both be a per
fect disciple and like unto a householder who bringeth forth
out of his treasure new things and old.
2. " Therefore we ought to be obedient to those presbyters
336 THE CHURCH
who are in the Church,1 to those who have the succession
from Apostles, as we have shown ; who, together with the suc
cession of the episcopacy, have received, according to the good
will of the Father, the sure gift of truth : * but the others,
who depart from the principal succession, and assemble in any
place whatever, (we ought) to hold suspected — either as here
tics, and of evil opinion ; or as schismatics, and proud, and as
men pleasing themselves ; * or, again, as hypocrites, doing this
for gain's sake and vain-glory. But all these have fallen away
from the truth. And heretics indeed, who bring a strange fire
to the altar of God, that is, strange doctrines, will be consumed
by iire from heaven, as Xadab and Abiud. Whilst they who
rise up against the truth, and give advice to others against God's
Church,4 dwell in hell, swallowed up by the yawning earth, as
they who surrounded Core, Dathan, and Abiron. But they
who rend asunder and sever the unity of the Church, receive
from God the same punishment as befell Jeroboam.
3. "But they who are indeed by many believed to be pres
byters, but are enslaved to their pleasures . . . from all such
we ought to keep aloof, but (4) to cling to those who both
guard the doctrine of the Apostles,5 as we have already said,
and, together with the order of the priesthood, present sound
discourse, and an inoffensive life, for the confirmation and
chastening of others. .
c>
5. u Such presbyters the Church nourishes. . . . Where,
therefore, the gifts of God are placed, there we ought to learn
the truth, (from those) with whom is that succession of the
Church which is from the Apostles ; 6 and that which is sound
1 Quapropter eis qui in ecclesia sunt, presbyteris obaudire oportet.
8 Charisma veritatis certum.
3 Vel quasi scindentes . . . et sibi placentes.
4 Alteros adhortantur adversus ecclesiam Dei.
6 Adha?rere vero his qui et apostolorum, sicut praediximus, doctrinam
custodiunt.
6 Tales presbyteros nutrit ecclesia . . . ubi igitur charismata Domini
posita sunt, ibi discere oportet veritatem, apud quos est ea quas est ab apos-
tolis ecclesia? successio.
THE EXPOUNDER OF SCRIPTURE. 337
and irreprovable in conversation, and unadulterated and in
corruptible in discourse, abides. For they both guard that
faith of ours in one God, who made all things, and increase
our love towards the Son of God, who made such dispositions
on our account ; and they expound the Scriptures to us without
danger,1 neither uttering blasphemy against God, nor dishon
oring the patriarchs, nor contemning the prophets." — Adv.
Hceres. I. iv. c. xxvi. n. \-§,pp. 261-3.
" If a man believe in one God, who also by His word made
all things, as Moses saith, God said. Let there be light, and
there was light . . . and likewise the Apostle Paul : One
Lord, one faith, one baptism, one God and Father, who is
above all, and in us all, — he will first hold to tlie head . . .
(Coloss. ii. 19). Then, afterwards, also every discourse will be
clear to him, if also he read the Scriptures diligently with
(amongst) those who are presbyters in the Church, with whom
is the apostolic doctrine, as we have demonstrated." 2 — Adv.
Hmres. I. iv. c. xxxii. n. 1, 2, pp. 269-70.
" He who preserves within him that unvarying rule (canon)
of faith which he received through baptism, will indeed recog
nize the names which are from the Scriptures, and the sayings
and the parables, but this their blasphemous argument he will
not recognize." ' —Ibid. 1. i. c. ix. n. 4, pp. 46-7. See also I. iv.
c. 33, n. 8, given under " Unity ;" and 1. v. c. 20, n. 1, 2,
given under " Visibility."
CLEMENT OF ALEXANDRIA, G. C. — Eeplying to the objection,
that there were differences of opinion, or of faith, amongst
Christians, Clement says : " If a man violate his plighted faith,
arid overstep that confession which is amongst us, shall we also
abstain from the truth, on account of his having belied the
1 Scripturas sine periculo nobis exponunt.
2 Post deinde et omnis sermo ei constabit, si et scripturas diligenter
legerit apud eos qui in ecclesia sunt presbyteri, apud quos est apostolica
doctrina.
3 ''It is evident that he (St. Irenaeus) regarded the tradition of the
Church to that extent (the Baptismal Creed) as divine and infallible."—
JBeaven's Account of Irenceus, Lond. 1841.
338 THE CHURCH
confession ? Rather, as it behooveth every upright man to
avoid falsehood, and to violate in no one thing what he has
promised, although others may overstep their pledged faith, so
does it behoove us in no way whatever to overstep the eccle
siastical rule (canon) ; and we guard especially, whilst they
overstep, the confession which refers to things of the greatest
importance. Wherefore, credence is to be given to those who
hold firmly to the truth. ... As where there is one royal
road, and also many other roads, some of which lead to a pre
cipice, and others to an impetuous river, or to the deep sea,
one would not be afraid, on account of that diversity, to jour
ney on, but would use the one that is free from danger, and is
the king's highway, and the frequented road ; so also, when
different men assert different things regarding the truth, we
are not to withdraw ; but the most accurate knowledge re
specting the truth is to be the more carefully sought after. As,
even with the garden-plants there spring up weeds ; do the
laborers therefore cease from their horticulture ? We have,
then, from nature, many incentives to an examination into the
things that are spoken, and we ought to searcli out the cohe
rence (aKoXovSiav) of the truth. Therefore also are we de
servedly condemned, if we settle not down together with those
who ought to be obeyed,1 and discriminate not what is repug
nant and unbecoming and unnatural and false, from what is
true and coherent and becoming and natural." — Strom, l.vii.pp.
887-8. See also the extracts given under "Apostolidty."
TKRTULLIAN, L. C. — " Therefore there must be no appeal to
the Scriptures, nor must the contest be constituted in these
things, in which the victory is either none or doubtful, or too
little doubtful. For even though the debate on the Scriptures
should not so turn out as to confirm each party, the order of
things required that this question should be first proposed,
which is now the only one to be discussed, ' To whom belongs
the very faith ; whose are the Scriptures ; by whom, and through
whom, and when, and to whom, wras that rule (discipline) de-
xpivo/ueQa, oh 6sov 7teifj£<5bai, f
THE EXPOUNDER OF SCRIPTURE. 339
livered whereby men become Christians ; ' for wherever both
the true Christian rule and faith shall be shown to be, there
will be the true Scriptures, and the true expositions, and
all the true Christian traditions. If these things be so, so
that the truth be adjudged to us, as many as walk according
to that rule which the Church has handed down from the Apos
tles, the Apostles from Christ, Christ from God, the reason
ableness of our proposition is manifest, which determines that
heretics are not to be allowed to enter upon an appeal to the
Scriptures, whom we prove, without the Scriptures, to have no
concern with the Scriptures."—^ Prcescr. n. 37. See the
context, under " Private Judgment."
" Who shall understand the marrow of Scripture better than
the school of Christ itself, whom the Lord hath adopted as His
disciples, namely, to be taught all things, and set as masters
over us, namely, to teach all things ? "—ticorpiace, n. 12,p. 497.
CENTURY III.
ORIGEN, G. C.— See the first, third, fourth, and fifth ex
tracts given under " Authority? '
" After having thus, as it were in passing, spoken on the
inspiration of the divine writings, it is necessary to address
myself to the manner of reading and of interpreting them ;
most errors having arisen from the many not having found
the way in which it is necessary to proceed with the sacred
lecture. ... To those who are convinced that the sacred books
are not the composition of men, but that, by the inspiration
of the Holy Ghost, by the will of the Father, they have been
written, and have come down to us, we must point out the
manifest ways (of interpretation) to those who hold to the rule
(canon) of the heavenly Church of Christ, according to the
succession from (of) the Apostles.1 And that, indeed, there
S TOV xavdroS TTJ$ 'fydov xP^rov Hard dtadoxrfv T&V
aTto6ro\^v ovpaviov EKutytias. It may be useful to give a summary
of Ongen's view of the nature of Scriptural interpretation; of the grounds
on which he received the Scriptures as canonical ; and of the rule of faith.
1. According to him there is a literal, a moral, and a mystical, meaning in
340 THE CHURCH
are certain mystical dispensations indicated throughout the
divine writings, all, even the most simple of those who have
made progress in the word, have believed : but what those
(dispensations) are, the humble and the upright confess that
they know not."— T. i. De Prindp.pp. 164-6.
" Let Basilides, and whosoever agrees with him, be left in
their impiety. But for us, let us turn to the meaning of the
Apostle, according to the piety of the ecclesiastical doctrine." ''
—T. iv. In Ep. ad Rom. 1. 5, p. 349.
Scripture (T. i. I. iv. De Princip. p. 168). 2. One only of those meanings is
to be found in some passages, whilst others are both literal and mystical.
3. The literal meaning suffices for the ordinary reader. 4. And yet he as
serts that every book, both of the Old and New Testament, presents, if
taken in a literal sense, what is false, absurd, and even impossible (Ibid. n.
15, 16, 18, t. iii. Horn. vi. in I*, et passim). 5. It is difficult, not to say
impossible, to discover clearly the mystical sense of Scripture (De Princ. I.
iv. n. 9), and, as a general rule, the Scriptures are replete with difficulties
and obscurity (T. i. Fray. x. Strom, p. 41; De Princ. I. iv. n. 7; t. ii. Horn.
xxvii. in Num. pp. 374-5). 6. From a passage in his Third Book ayainst
Celaus, n. 15, pp. 456-7, it seems that the New Testament was not allowed to
be read by all indiscriminately, but was "carefully delivered to those who
were capable of understanding with prudence." 7. From the passages
quoted in the text, and when treating of the " Authority of the Church," it
is clear that Origen's standard of truth and rule for discriminating between
the doctrines of Christ and the false interpretations and the errors of
heretics is, that the truth always accords with the teaching and tradition of
the Church; whilst that teaching, tradition, and interpretation, can alone
be accounted genuine and divine, which has been transmitted by an unin
terrupted succession from the Apostles. 8. In his Letter to Africanus he
puts forward the consent of the churches as evidencing the canonicity of
the books of Scripture, and the absence of that consent he, in numerous in
stances, urges as rendering doubtful, or null, the claims of many writings
to be received into the canon. (See, for one instance out of many similar
examples, the fragment on the Epistle to the Hebrews, given at the end of
his works, in the fourth volume.) The following is a specimen of Origen's
language, when speaking of a merely literal interpretation of the words of
Scripture: "If we abide by the letter, and take what is written in the law
according as, whether by the Jews or by the great bulk of men it is under
stood, I blush to declare and confess, that God should have given such
laws. For human laws, for example, those of the Romans, or of the
Athenians, or of the Lacedemonians, will be seen to be more elegant and
rational. But if the law of God be taken according to that sense which the
Church teaches (secundum hanc intelligentiam, quam docet ecclesia) then
will it be plainly pre-eminent above all human laws, and be believed to be
truly the law of God." — T. ii. Horn. vii. in Levit. n. 5, p. 226.
5 Apostoli sensum secundum pietatem ecclesiastici dogmatis advertamus.
THE EXPOUNDER OF SCRIPTURE. 341
CENTURY IV.
ST. HILARY, L. C.— Explaining /St. Matthew xiii. 1 : " The
reason why the Lord sat in the ship, and the crowds stood
without, is derived from the subject-matter. For He was about
to speak in parables ; and by this kind of action He signifies
that they who are placed without the Church, cannot attain to
any understanding of the divine word. For the ship exhibits
a type of the Church, the word of life placed and preached
within which, they who are without, and lie near like barren
and useless sands, cannot understand." — Comment, in Matth.
c. xiii. n. i. p. Y34. See also the synodal epistle of the Council
of Ariminum, given from St. Hilary, under "Apostolicity"
ST. ATHANASIUS, G. C. — Vindicating certain texts of Scrip
ture from the misinterpretations of the Arians, he says, " This
then I consider the sense of this passage, and that a very
ecclesiastical sense." ' — Orat. i. Contra Arian. n. 44, t. i. p. 353.
See also the quotation given under the head " Private Judg
ment"
ST. EPIPHANIUS, G. C. — " Whatsoever God says is true,
although in a few declarations His meaning is not attained to
by our understanding. To deny, therefore, that man was made
to the image of God is not according to the faith, nor the holy
Church of God. For undoubtedly every soul is clearly made
after that image, and none who have their hopes God- ward
will deny this ; none but they who framing fables for them
selves, are excluded from the Church, and the tradition of the
fathers, from the prophets, and the law,2 the Apostles and the
Evangelists. As, then, these men are, in this matter, of too
contentious a disposition, they also go out of that tradition
which is accordant with ecclesiastical teaching,3 which tradi
tion holds that every human being is made after that image,
Kal fj.d\a kKKXrjtiiatiTiKrfv ovtfar.
rtf? tKxtydia?, nal Trjt TGOY narepoov kn Ttpocprj-
re nal vofjiov . . . rtapadodSGoS.
3 'EKTOS nai avrol flaivovdi TTJS Hard rr^v kKK\.r^ia6riHrjv
6iv
342 THE CHURCH
but determines not in what that image consists." — Adv. Jlceres.
(70) p. 813.
Having mentioned Origen's asserted errors concerning
Christ, and those of the Yalentinians, &c., he says : " The
Scripture is in every way true. But there needs wisdom to
know God, to believe Him and His words, and what He has
vouchsafed unto us. ... For every heresy is a deceiver,
not having received the Holy Ghost, according to the tradi
tion of the fathers in the holy Catholic Church of God." '
T. ii. Ancor. n. 63, jy. 66.
ST. CYRIL OF JERUSALEM, G. C. — " But take thou and hold
as a learner, and in profession, that faith only which is now
delivered to thee by the Church, and is fenced round out of
all the Scriptures," <fec., as given under "Authority"
ST. DAMASUS, POPE, L. C. — " We have indeed confidence,
that your holiness, grounded on the instruction given by the
Apostles, holds fast, and teaches to the people that faith which
in nothing differs from the institutes of our forefathers," &c.,
as given under "Authority"
St. JEROME, L. C. — " They (heretics) are cut off from the
body of the Church, and affect to meditate and to muse on the
law of the Lord. But doing this they withdraw from the
Lord who taught them in the Church," &c., as given under
"Authority" from T. vi. I. ii. Cornm. in Osee. See also
" Private Judgment"
CENTURY V.
ST. AUGUSTINE, L. C. — u When we read the divine books,
amidst such a multitude of true meanings, which are ex
tracted from a few words, and (which meanings) are de-
1 Kara rrjv 7ta.pd8o6iv rear itctTSpoov kv Ty dyia rov Ssov
£HKXrj6ia. " They of whom he says that they have their thoughts
mutually accusing or defending one another in the days of God's judgment,
are those Christians who differ from Catholic truth, having discordant sen
timents concerning Christ, or concerning the sense of the law in the tradi
tion of the Church (de sensu legis in traditione ecclesiae) ; be they Cataphry-
gians, or Novatians, or Donatists, or the rest of the heretics." — The author
of the Comment, in Epist. Pauli, inter Op. S. Ambrosii, t. ii. p. 39, In Ep.
ad Romanos.
THE EXPOUNDER OF SCRIPTURE. 343
fended by the soundness of Catholic faith/ let us by preference
choose that which it shall appear certain that he meant whom
we read ; but if this escape us, that at all events which the
context of Scripture prevents not, and which harmonizes with
sound faith ; but if the context of the Scripture also admits
not of being thoroughly handled and sifted, at least that only
which sound faith prescribes. For it is one thing not to dis
tinguish what the writer chiefly meant, and another to err
from the rule of piety.9 If both be avoided, the reader ob
tains the perfect fruit ; but if both cannot be avoided, even
though the mind of the writer be doubtful (to us), it is not
useless to have extracted a meaning agreeable with the sacred
faith." 8— T. iii. 1. i. De Genes, ad Lit. n. 41, col. 222.
[Having cited one of the usual evidences of Christianity, he
adds :] " When therefore we see such aid from God, so great
progress and fruit, shall we hesitate to fling ourselves into the
bosom of that Church which, even by the confession of man
kind, has from the apostolic see, through successions of bishops,
obtained the loftiest pinnacle of authority, the heretics barking
around in vain, and condemned partly by the judgment of the
very people, partly by the weight of councils, partly also by
the majesty of miracles. To which Church to refuse to grant
pre-eminent authority, is assuredly either the height of im-
1 Et sanitate catholicas fidei muniuntur.
2 Aliud autem a regula veritatis errare.
3 Sanaa fidei congruam non inutile est eruisse sententiam. Having
sketched the Manichaean theory, he says: " Who would not execrate these
things? Who would not understand them to be impious and abominable?
But they, when they catch men, do not utter these things at first, which, if
they did utter they would be laughed at, or avoided by all : but they choose
passages out of the Scriptures, which simple men do not understand, and by
them deceive unskilful souls, asking ' Whence is evil ?' . . . that when he can
not answer, he may be led over by them by curiosity ; for every unlearned soul
is curious. But whoever has learnt well the Catholic faith, and is defended
by good morals and true piety, though he know not their heresy, yet does
he answer them. For neither can he be deceived who has already learnt
what belongs to the Christian faith, which is called Catholic, spread over
the whole world, and is, under the governance of the Lord, safe against all
ungodly and sinners, yea, and her own careless members." — T. vi. De
Agone Christiana, n. 4, pp. 421-2.
344 THE CHURCH
piety, or of headlong arrogance.1 For, if for the minds of
men there is no certain road to wisdom and salvation, save
when faith teaches them antecedently to reason, what else is it
but to be ungrateful to the divine aid and help, to strive so
laboriously to resist the aforenamed authority ? And if every
art, however low and easy, require a teacher or a master, that
it may be acquired ; what more replete with rash pride than
both to refuse to learn the books of the divine mysteries
(sacraments) from their proper (own) interpreters, and to seek
to condemn them unknown ? a Wherefore, if either my rea
soning or my prayer has in any way moved you, and if, as I
believe, you have a true solicitude for yourself, I pray you
hear me, and place yourself, with pious faith, lively hope,
simple love, under the care of good teachers of Catholic
Christianity."— T. viii. De UtlL Cred. n. 35, 36 (al. xvii. xviii.),
col. 129-30.
" I would not believe the Gospel, unless the authority of the
Catholic Church moved me," tfcc., as given under "A uthority"
"If he (Manichaeus) say that these (sacred books of ours) are
corrupted, he will impugn the faith of his own witnesses ;
whereas if he bring forward other works, and assert them to
be by our Apostles, by what means will he give them an au
thority, which he has not received through the churches of
Christ, founded by those same Apostles, that thence, with an
assured commendation, it might now onward to their successors
(or to posterity) ? . . . Against you is the authority of our
books, an authority confirmed by the agreement of so many
nations, through successions of Apostles, of bishops, and of
councils ; whilst that of your books is none, seeing that it is
maintained by so few, and by men who worship a mendacious
God, and a mendacious Christ." — T. viii. I. xiii. Contr. Faust,
n. 4, 5, col. 413-14.
1 QUEB (ecclesia) usque ad confessionem generis humani ab apostolica sede
per successiones episcoporum . . . culmen auctoritatis obtinuit? Cui nolle
priinas dare, vel summae profeeto irapietatis est, vel pra^cipitis arrogantise.
2 Quid temerari* superbia? plenius, quam divinorura sacramentorum lib-
ros, et ab interpretatibus suis nolle cognoscere, et incognitos velle dainnare?
THE EXPOUNDER OF SCRIPTURE. 345
"Thou wilt instantly say that this narrative (of Christ's
birth) is not by Matthew, though it is declared to be Matthew's
by the universal Church, which has been brought down, by an
undoubted succession, from the sees of the Apostles even
to the present bishops. Are you about to read to me some
thing to the contrary ? Some books perchance by Manichgeus,
wherein Jesus is denied to have been born of the Virgin. As,
then, I believe that book to be by Manichseus, because, from
the time that Manichseus lived in the flesh, it has been pre
served and brought down, by means of his disciples, by an un
doubted succession of your rulers to your days ; so, in like
manner, do you believe this book to be Matthew's, a book
which, from the time that Matthew was living in the flesh, the
Church, through an uninterrupted series of ages, by an un
doubted and connected succession, has brought down, even to
these days. . . . But, perhaps, you will produce some other
book, which bears the name of some Apostle, whom Christ
undoubtedly chose, and will therein read to me, that Christ
was not born of Mary. Now as one of these books must
needs be mendacious, to which, do you think, we ought, in
preference, to give faith ? To that which that Church which
was begun by Christ Himself, and propagated by the Apostles,
by an undoubted series of successions even to these our days,
which Church has been spread throughout the whole world, —
acknowledges and approves of as having been transmitted
and preserved from the very beginning ? or, to that which
that same Church repudiates as unknown to her1 — even
though it be produced by men so truthful, as to make it mat
ter of praise in Christ that he was a deceiver ? " — Hid. I.
xxviii. Contr. Faust, n. 2, col. 675-6.
COUNCIL OF MILEVIS, L. C. — This council, which was held
in the year 416, having treated of original sin, and the baptism
1 Cui nos potius censes fidem accommodare debere? Eine quern ilia
ecclesia ab ipso Christo inchoata, et per apostolos provecta certa succes-
siormm serie usque ad haec tempora toto terrarum orbe dilatata, ab initio
traditum et conservatum agnoscit atque approbat ; an ei quern eadem
ecclesia incognitum reprobat ?
[}46 THE CHURCH
of infants, defines : " That wliicli the Apostle says, By one man
sin entered into the world, and by sin death : and so death
passed upon all men in whom all have sinned (Rom. v.), is not
to be understood otherwise than as the Catholic Church, spread
everywhere, has always understood it. For on account of this
rule, even infants, who could not as yet commit any sins of
themselves, are therefore truly baptized for the remission of
sins, that what they derived from generation may be cleansed
in them by regeneration." — Can. ii. col. 1538, t. ii. Labb.
ST. INNOCENT I., POPE. — " Wherefore it is not lawful for
any one to interpret the divine Scriptures, otherwise than as
right reason permits . . . but those things are to be held,
which the series of the divine Scriptures contains, and have
been usefully determined by the priests." — Ad Synod, in
Tolet. Civil, n. 6, col. 1278, 1. ii. Labb. Concil.
THEODOTUS OF ANCYRA, G. C.— " I have thus laid before you
a sufficient refutation of the errors of these men, not from my
own resources, and from myself, but, both out of the divine
Scripture, and from the faith set down by the holy fathers
who assembled at Nicaea." — Expos. Symb. in fine, n. 24, t. ix.
Galland, p. 439.
ST. CYRIL OF ALEXANDRIA, G. C. — " He (Nestorius) holds
even to this day the things which he has taught from the first ;
and he ceases not to utter his perversities. But let your
holiness know this also, that the language of all the bishops
here in the East is uniform, and especially that of the most
religious bishops throughout Macedonia : and although he
knows this, he thinks himself wiser than all ; and that he
alone understands the scope of the inspired Scripture, and the
mystery of Christ. Yet how ought he not much rather be
certified that whereas all the orthodox bishops and laymen
throughout the world confess both that Christ was God, and
that the Virgin that bore Him was the mother of God, he alone
is in error who denies this ? But he is swollen with pride,"
&c.—Ep. ad Cmlestin. vol. 344, t. iii. Labi. See also the ex
tracts under " Tradition**
THE EXPOUNDER OF SCRIPTURE. 347
THEODOKET, G. C. — " But let us proceed onwards, and come
to the confession of the holy fathers ; we, throughout obeying
the evangelic and apostolic dogmas, in accordance with the
tradition of the holy fathers, believe in the God-Word," &C.1—
T. iv. Lilell. Contr. Nestor, p. 1046.
" These things (adverse to Nestorius), have we learned both
from the holy Scripture, and from the holy fathers who have
interpreted it, Alexander and Athanasius, those illustrious
heralds of the truth who have adorned that your apostolic
throne, and from Basil and Gregory and the other lights of
the world." — T. iv. Epist. Ixxxiii. Dioscoro, Alex. Archiep.
p. 1150.
" Let, therefore, your friendliness vouchsafe, — if there be
any at all (for I do not believe there are such) who yield not
assent to the apostolic dogmas, — to close their lips, and to
bring them back to a sound way of thinking in an ecclesias
tical manner,2 and to teach to follow in the footsteps of the
holy fathers, and to preserve inviolate the faith which was laid
down at Nicaea in Bithynia, by the holy and blessed fathers."
— T. iv. Ep. Ixxxiv. Episcopis CUidm, p. 1153.
" These things have been transmitted to us, not only by the
Apostles and prophets, but also by those who have interpreted
their writings, by Ignatius, Eustathius, Athanasius, &c., and
the other lights of the universe, and before these, by the holy
fathers who assembled at Nicaea, whose confession of faith we
keep as a paternal inheritance, and we call those who dare
transgress against the above, adulterate, and enemies of the
truth."— I7, iv. Epist. Ixxxix. Florentio, p. 1160.
" We adhere to the apostolic decrees and laws, and applying
that faith which was laid down at Nicsea, by the holy and
blessed fathers, as a kind of canon, and gnomon to our words,
we so direct our teaching " 3— T. iv. Ep. xc. Lupicino. p. 1161.
1 Kara rr^v Tfapddodiv rtSv dyioov Ttarepaov.
9 ^KHkrj6ia(5riK^ ti&cppovitiai.
3 Oiov riva. -KCLVOVOL yta.1 yvw/j-ova roil hoyoiZ itpotifpepovTeZ rrjv
348 THE CHURCH
See also Ib. Ep. xciv. Protogen. p. 1165 ; ibid. Ep. cxxx.
Timotheo Ep. p. 1214; et passim.
VLNCENTIUS OF LERINS, L. C. — See numerous passages on
this subject under "Authority" and "Private Judgment"
where also the context of the following extract will be found :
" But some one may say, If both the devil and his disciples,
whereof some are false apostles, and false prophets, and false
teachers, and all utterly heretics, do use the divine sayings,
sentences, and promises, what shall Catholic men, and sons of
our mother the Church, do ? In what way shall they, in the
holy Scriptures, discern truth from falsehood ? They will, to
wit, take very great care to do that which, in the beginning of
this Commonitory, we have said that holy and learned men
had delivered to us— that they interpret the divine Scripture
(canon) according to the traditions of the universal Church,
and according to the rules of Catholic doctrine. Within
which very Catholic and Apostolic Church it is necessary for
them to follow universality, antiquity, consent. And if at
any time a part have rebelled against universality, novelty
against antiquity, the dissent of one or of a few fallen into
error against the consent of all, or at all events of by far
the greater number of Catholics, let them prefer the integrity
of universality to the corruption of a part ; ' in which same
universality, let them prefer the religion of antiquity before
the profaneness of novelty ; and likewise, in antiquity itself,
let them prefer, before the rashness of one, or of a very few,
first of all, the general decrees, if there be any, of a universal
council ; next, if such a thing be not, let them follow that
which is nearest to it, that is, the sentiments of many and great
masters agreeing together; which things, with God's help,
faithfully, soberly, carefully observed, we shall, without any
1 Ut divinuni canonera secundura universalis ecclesiae traditiones, et juxta
Catholic! dogmatis regulas interpretentur. In qua item Catholica et apos-
tolica ecclesia sequantur necesse est universitatem, antiquitatem, consensi-
onem. Et si quando pars contra universitatem, novitas contra vetustatem,
unius vel paucorum errantium dissensio contra omnium vel certe multo
plurium Catholicorum consensionem rebellaverit, prseferant partis corrup
tion! universitatis integritatem.
THE EXPOUNDER OF SCRIPTURE. 349
great difficulty, detect all the mischievous errors of heretics as
they arise. Here, I perceive, that it followeth in order, that
I show by examples in what manner the profane novelties of
heretics are both detected and condemned, by bringing forward
and collating the sentiments of the old masters agreeing to
gether ; which ancient consent, however, of holy fathers, is
not with great earnestness to be investigated and followed, in
all trifling questions of the divine law, but only, or at least
principally, in the rule of faith.1 But neither at all times, nor
all heresies, are to be contended with after this sort, but only
the new and the recent, when, to wit, they first arise, and be
fore, as hindered by the shortness of time, they have falsified
the rules of the old faith, and before that, the poison spread
ing farther, they attempt to corrupt the writings of the
fathers. . . . "Wherefore, when the corruption of any evil error
beginneth to burst forth, and, for its defence, begins to steal
certain words of the sacred law, and to expound them falla
ciously and fraudulently, straightways, for interpreting the
Scripture (canon), the sentiments of the fathers are to be
gathered together,2 by which that whatsoever novel, and there
fore profane thing, which may arise, may both be, without
any shift, detected, and without any reclamation condemned.
But the sentiments of those fathers only are to be collated,
who holily, wisely, constantly living, teaching, and abiding in
the Catholic faith and communion, either merited to die in
Christ faithfully, or to be slain for Christ happily. Whom,
however, we are to believe in this binding manner,3 that what
soever either all, or the greater part, with one and the same
mind plainly, frequently, unswervingly, as in a kind of coun
cil of teachers agreeing together, have confirmed by receiving,
1 Quae tamen antiqua sanctorum Patrura consensio, non in omnibus di-
vinae legis quaestiunculis, sed solum vel certe praecipue in fidei regula magno
nobis studio et investiganda est, et sequenda.
2 Statim interpretando canoni majorum sententiae congregandae sunt,
quibiis illud quodcunque exsurgat novitium, ideoque prophanum, et absque
ulla ambage prodatur, et sine ulla retractatione (delay) damnetur.
3 Hac lege.
350 THE CHURCH THE EXPOUNDER OF SCRIPTURE.
holding and delivering it, let that be held for a thing un
doubted, certain and settled." ' For continuation, see '* Tra
dition"
" We have said, in what is gone before, that this always has
been, and also at this day is, the custom of Catholics, to ap
prove the true faith in these two ways : first, by the authority
of the divine Scripture (canon) ; secondly, by the tradition of
the Catholic Church : a not because the canon alone is not suf
ficient of itself for all things, but because very many interpret
ing the divine words according to their own pleasure, conceive
various opinions and errors ; and for this cause it is necessary
that the interpretation of the heavenly Scripture be directed
according to the one rule of the ecclesiastical sense,3 in those
questions, to wit, especially upon which the foundations of the
whole Catholic doctrine do depend." — Adv. Jlceres. n. xxix.
ST. LEO, POPE, L. C. — " It is not lawful to differ, even by
one word, from the evangelic and apostolic doctrine, or to
think otherwise concerning the divine Scriptures than as the
blessed Apostles, and our fathers learned and taught." — Ep.
Ixxxii. ad Marcion. Aug. p. 1044. See also Ep. Ixxxix. un
der " Authority."
ARNOBIUS JUNIOR, L. C. — See the extract, under "Autho
rity" from Comm. in Ps. ciii. t. viii. Bill. Max.
SALONIUS, L. C. — See " Authority"
COUNCIL OF CHALCEDON, G. C.— " He (Eutyches) declared
himself ready to agree to the expositions of the holy fathers
who constituted the synod at Nicsea and Ephesus ; and he pro
fessed that he subscribed to their interpretations ; but if it any
where happened that something in certain of their expressions
was erroneous or mistaken, this he neither blamed nor re
ceived ; but that he searched the Scriptures alone, as being
firmer than the statement of the fathers." — T. iv. Labb. col.
1 Id pro indubitato, certo, ratoque habeatur,
1 Ut fidera veram duobus his modis approbent. Priraum divini canonis
auctoritate, deinde ecclesiae Catholica? traditione.
3 Ut ad unam ecclesiastic! sensus regulam scripture coelestis intelligentia
dirigatur.
PRIVATE JUDGMENT. 351
194. So also, earlier in the same vol. col. 131, where he
quotes, in confirmation of this his determination, the words,
Search the Scriptures. In col. 195, he is accordingly con
demned as having opinions " in opposition to the expositions
of the fathers." So again, col. 206, he is exhorted to repent,
" and to give security for the future to the holy synod, that he
thinks in accordance with the expositions of our holy fathers,
and that he will not, for the future, either teach others, nor
converse with any one, beyond (or, contrary to) those exposi
tions." 1
FELIX III., L. C. — " This (heretic) has dared to say that we
ought not to call Christ the Son of God, though this be agree
able to the divine appointment of the Saviour, and the tradi
tion of the divine Scriptures, and the expositions of the
fathers." — Epist. Zenoni,p. 1071, t. ii. Labi.
The reader will find other extracts of a similar nature under
the next section ; as also under the preceding sections, espe^
daily under " The Authority of the Church" " ludefecti-
bility" and "Apoatolicify"
PRIVATE JUDGMENT.
SCRIPTURE.
Matt, xviii. 17. — " If he will not hear the Church, let him be
to thee as a heathen and publican." See also Acts xv. ; xx. 28.
1 Cor. xii. 28, 29. — " And God indeed hath set some in the
Church, first Apostles, secondly prophets, thirdly doctors. . . .
Are all Apostles ? are all prophets ? are all doctors ? " See also
Romans x. 15, 17.
Ephes. iv. 11-14. — " And He gave some Apostles, and some
1 "On itep o/uoz'ca? (ppovsi rcCiS txQedstii rear dyiGov Ttarspcov
nal Ttapd ravraS rov hontov ovrs didddnst rival, ovde nvi dta\e-
yerai.
352 PRIVATE JUDGMENT.
prophets, and other some evangelists, and other some pastors
and doctors ; for the perfecting of the saints, for the work of
the ministry, for the edifying of the body of Christ : until we
all meet into the unity of faith, and of the knowledge of the
Son of God, unto a perfect man, unto the measure of the age
of the fulness of Christ : that henceforth we be no more chil
dren tossed to and fro, and carried about with every wind of
doctrine by the wickedness of men, by cunning craftiness by
which they lie in wait to deceive." See also Heb. xiii. 7, 17.
2 Peter iii. 15-17. — "As also our most dear brother Paul,
according to the wisdom given him, hath written to you : as
also in all his epistles, speaking in them of these things : in
which are certain things hard to be understood, which the un
learned and unstable wrest, as they do also the other Scrip
tures, to their own destruction. You, therefore, brethren,
knowing these things before, take heed, lest being led aside by
the error of the unwise, you fall from your own steadfastness."
THE FATHERS.
CENTURY II.
ST. IREN^EUS, L. C. — u Such things, therefore, do they all
say regarding their pleroma, perverting those things which
(in the Scriptures) are well said, to apply them to their evil
inventions.1 And not merely from the evangelical and apos
tolical writings do they attempt to deduce proofs, by pervert
ed interpretations and unfaithful expositions, but also from
the law and the prophets, which containing many parables and
allegories capable of being drawn into various meanings,1
others of them craftily and deceitfully, by means of interpre
tation, accommodating this ambiguity to their pleroma, lead
captive from the truth those who have not a firm faith in one
TO. naXcoS eip^/ufva, roiS xawo?? tmvevor}HEvoiS v
2 EtS TtoXXd eXnEiv dova/uevoov.
PRIVATE JUDGMENT. 353
God, Father Almighty, and in one Lord Jesus Christ, the Son
of God." — Adv. Hosres. I. 1, c. iii. n. §>pp. 17, 18.
[After stating that, if any one wished to try the Valentin-
ians and Gnostics, he had only to ask their opinions on the
passages of Scripture which relate to Christ's coming, to re
ceive seven or eight different interpretations, he continues :]
"So many diversities (of opinion) are there amongst them
about one matter, holding various opinions respecting the
same Scriptures,1 and when one and the same discourse has
been read, they all, knitting their eyebrows, and shaking their
heads, pronounce that the discourse is very sublime indeed,
but that all men cannot compass the magnitude of the mean
ing therein contained, and that on this account, silence is a
most important thing amongst wise men. . . . And thus all
who were present take their departure, burdened with so many
sentiments upon one point; carrying away hidden within
themselves their acumen. When, therefore, they shall have
agreed amongst themselves respecting the things proclaimed
in the Scriptures, then also shall they be confuted by us. For,
not thinking rightly, they, in the meanwhile, convict each
other, not agreeing respecting the very same words.2 But we,
following one, and the alone true God (as) teacher, and hav
ing His discourses as the (or a) rule of truth, always say the
same things respecting the same matters,3 knowing one God,
the maker of the universe. . . ." — Ib. 1. iv. c. 35, p. 277. See
also the extracts given under " The Church the Expounder of
Scripture"
CLEMENT OF ALEXANDEIA, G. C. — "They (the heretics) do
away with the true doctrine of the Lord ; not interpreting
and transmitting the Scriptures agreeably to the dignity of
God and of the Lord : for the understanding and the culti
vation of the pious tradition, agreeably to the teaching of the
1 De iisdem scripturis varias habentes sententias.
1 Quum igitur inter eos convenerit de iis quae in scripturis praedicta, tune
et a nobis confutabuntur. Non enim bene sentientes, interim tamen seme-
tipsos arguunt, de iisdem verbis non consentientes.
3 Nos de iisdem semper eadem dicimus omnes.
354 PRIVATE JUDGMENT.
Lord, through His Apostles, is a deposit to be rendered to
God. That which you hear in the ear, covertly, that is, aiid
in a mystery, — for such things are allegorically said to be
spoken in the ear, — -preach ye, saith He, upon the house-tops,
receiving them, that is, with elevation of mind, transmitting
them with boldness of speech, and explaining the Scriptures
according to the canon of the truth. For neither the proph
ets, nor the Saviour Himself, announced the divine myste
ries so simply as to be easily comprehended by all persons
whatever, but spoke in parables. . . . All things are right to
them that understand, saith the Scripture (Prov. viii. 9), to
those, that is, who perfectly preserve His manifested interpre
tation of the Scriptures, according to the ecclesiastical canon
(or rule) : but the ecclesiastical canon is the concurrence and
the harmony both of law and of prophets, with the covenant
delivered during the Lord's presence.1 . . . For many reasons,
therefore, do the Scriptures hide their meaning. And first,
that we may become inquirers, and may always be earnest,
without ceasing, in the discovery of the saving words : in the
next place, neither was it befitting for all men to understand?
that so they might not be injured by erroneously interpreting
the tilings spoken unto profit by the Holy Spirit. Therefore,
for the elect amongst men, and for those who through faith
have been admitted unto knowledge, the holy mysteries of the
prophecies have been kept concealed by parables. For the
style of the Scriptures is parabolic. . . . Lastly, the parabolic
kind of writing being most ancient,* was with reason most
frequent with the prophets." — Strom. I. vi. pp. 803-4.
1 TGOV 0601 vn> avrov 6a<pr}vi<5fJtf6av rcav ypaqxvv i^rjyrj6iv Hard
rov EKxXrjGiaoriKov navova. kHOE\6iJ.Evoi 8ia6oo^ov6i • xavoov Se
IxxXytiiatiriHoS, TI tivvwdia nod rj 6vf.iq>GOvia. vonov re nai Ttpo<prjrwv,
ry Hard rr/r rov Kvpiov itapovtiiav Trapadido/uery diaOyxy. For the
rule supposed, by Clement, to have been followed by our Lord, and for a
list of the Apostles to whom He committed His whole counsel, see under the
heads " Tradition " and " Discipline of the Secret."
2 Mi?d£ Toi1, aTtadi Ttpotirjnov rjv voiElv.
3 He alludes to Strom. I. v. where occurs the celebrated passage on the
Egyptian hieroglyphics and on symbolic writing. The following sentence
PRIVATE JUDGMENT. 355
TERTTTLLIAN, L. C. — " For us there is no need of curiosity
since Christ Jesus ; nor of inquiry since the Gospel. When
we do believe, we do not desire to believe anything besides.
For this we believe from the first, that there is nothing which
we ought to believe besides. I come therefore to that point
which even our brethren adduce for entering on curious in
quiry, and which heretics urge for bringing on curious doubt.
It is written, say they, Seek and ye shall find. Let us remem
ber on what occasion the Lord uttered this saying. In the very
first beginning, I trow, of His teaching, when it was doubted
by all men whether He was the Christ, and when as yet not
even Peter had pronounced Him the Son of God, when even
John had ceased to be assured concerning Him. With reason
therefore was it then said, Seek and ye shall find, at a time
when He was yet to be sought, who was not yet acknowledged.
And this as regards the Jews : for to them pertains the whole
language of this reproach, as having wherein they might seek
Christ. They have, he says, Moses and Ellas, that is, the law
and the prophets which preach Christ : agreeably to which,
also, in another place, he saith openly : Search the Scriptures,
in which ye hope for salvation, for they speak of me. This
will be (the meaning of), Seek and ye shall Jmd, for it is mani
fest that the words which follow also relate to the Jews,
Knock, and it shall be opened unto you. The Jews had been
in past times with God ; afterwards, being cast out because of
sins, they began to be shut out from God. But the Gen
tiles never were with God, except as a drop from a 'bucket,
and as dust from the thrashing-fioor (Is. xl. 15), and
were always without. How then shall he who was always
without (the door), knock at the place where he never
was ? . . . Again, Ask, and ye shall receive, suits him, who
was aware from whom to petition, from whom also something
comprises his views: "All who have treated of divine things, whether
Greeks or barbarians, concealed the principles of things, and transmitted
the truth by aenigmas and symbols, and also by allegories and metaphors,
and such like figures."— P. 658.
356 PRIVATE JUDGMENT.
had been promised ; from the God, that is, of Abraham, Isaac,
and Jacob, whom the nations knew not, any more than of any
promise from Him. And therefore He spoke to Israel, I was
not sent, saith He, but to the lost sheep of the house of Israel
(Matt. xv. 24). He had not as yet cast to dogs the children's
bread : He had not as yet commanded them to go into the way
of the Gentiles : since it was in the end that He ordered them
to go and teach, and baptize tlie nations • and that they should
presently receive the Holy Spirit the Paraclete, who should
guide them into all truth. And this therefore tendeth hither-
wards. But if the Apostles, the appointed teachers of the
Gentiles, were themselves even to receive the Paraclete as a
teacher, the saying, Seek, and ye shall find, was much more
out of place as respects us, to whom the doctrine was to present
itself without seeking through the Apostles, and to the Apos
tles themselves through the Holy Spirit. All the sayings in
deed of the Lord were set forth for all men : they have passed
down to us through the ears of the Jews ; but most of those
sayings, being directed towards particular persons, formed not
for us a special admonition, but an example.
9. " I now of my own accord withdraw from this position :
be it said to all, Seek, and ye shall find ; yet even then it is
right to contend for the meaning with some guide of inter
pretation. No divine saying is so loose and wide that the
words alone are insisted on, while the real drift of the words
is not determined. But in the outset I lay down this : that
there is doubtless some one definite thing taught by Christ,
which the nations ought by all means to believe, and therefore
to seek, that they may, when they have found, believe. More
over, the search after a thing taught, which is one and definite,
cannot be endless : thou must seek until thou findest, and be
lieve when thou hast found ; and there is nothing more, save
to guard what thou hast believed ; since thou believest this
moreover, that nothing else is to be believed, and therefore
nothing else sought after, inasmuch as thou hast found and
hast believed that which was taught by him, who does not
PRIVATE JUDGMENT. 357
command thee to seek any thing besides that which He taught.
If any one doubteth what this is, it will be proved that what
was taught by Christ is with us.
10. . . ." For the rest, if because so many other things also
have been taught by others, we are on that account bound to
seek so far as we are able to find, we shall always be seeking,
and shall never believe at all. For where will be the end of
seeking f where the resting-point in believing ? where the com
pletion of finding f With Marcion ? But Yalentinus also
propounds, Seek and ye shall find. With Valentinus ? But
Apelles also will urge me with this declaration : and Hebion
and Simon, and all in their turn, have no other means by
which, insinuating themselves into my favor, they may join
me to their party. I shall therefore be nowhere, while I every
where meet with, Seek and ye shall find.
11. . . ." Thus, going away from my faith, I am found to be
a denier of it. Let me say once for all ; no one seeks, except
he who never had possession, or hath lost it. The old woman
had lost one of ten pieces of silver, and therefore sought it ;
but when she found it, she ceased to seek. The neighbor had
no bread, and therefore knocked / but as soon as it was opened
unto him and he received, he ceased to knock. The ividow
asked to be heard by the judge, because she was not admitted ;
but as soon as she was heard, she persisted no farther. There
is therefore a limit both to seeking, and to knocking, and to
asking.
12. " Even though we ought to be yet and for ever seek
ing, still, where ought we to seek? Among the heretics?
where all is foreign and adverse to our truth ? whom we are
forbidden to come nigh? What servant expects food from
a stranger, not to say an enemy, to his master ? What soldier
looks for bounty and pay from unallied, not to say hostile,
kings, unless he be a downright deserter, and a runaway, and
a rebel ? Even that old woman sought for the piece of silver
in her own house ; even he that knocked, did so at a neigh
bor's door ; even that widow appealed to, not an adverse,
358 PRIVATE JUDGMENT.
though a hard judge. No one can thence be instructed, whence
comes his destruction : no one is thence enlightened, whence
comes darkness. Let us seek therefore in our own, and from
those who are our own, and concerning our own : and that only
which, without touching the rule of faith, can be brought into
question." [Then follows n. 13, the creed as then received
and professed at baptism.]
14. " This rule, taught, as will be proved, by Christ, has
no questions raised about it amongst us, save those which here
sies introduce, and which make men heretics. But so long as
its form remains in its own proper order, thou mayest seek and
discuss as much as thou pleasest, and exhaust all thy longing
after curious inquiry ; if any thing seem to thee either to hang
in doubt, or to be shaded with obscurity, there is doubtless
some brother, a doctor endowed with the grace of knowledge ;
there is some who has been familiar with those who are well
practised ; some one like thyself, curiously inquiring, yet, like
thee, seeking. Thou newest of novices, it is better for thee to
be ignorant, lest thou know what thou oughtest not, for what
thou oughtest to know, thou knowest. Thy faith, He says,
hath made thee whole (Luke xviii. 42), not thy exercises in the
Scriptures.1 Faith is fixed in a rule : thou hast a law, and
from the keeping of the law, salvation ; but this exercising (of
thyself in the Scriptures) a consists in curiosity, having glory
only from a zeal for skilfulness. Let curiosity yield to faith ;
let glory yield to salvation. At all events, either let them not
clamor in opposition, or let them be still. To know nothing
contrary to the rule, is to know every thing. Even though
heretics were not enemies of the truth, even though we were
not forewarned to avoid them, what sort of act is it to confer
with men who themselves profess that they also are still seek
ing ? For if they are still really seeking, they have as yet
found nothing certain, and consequently whatsoever in the
meanwhile they may seem to hold, they show their own doubt-
1 Non exercitatio scripturarura.
2 Exercitatio, as in the preceding reference.
PRIVATE JUDGMENT. 359
fulness, as long as they are seeking. Thou, therefore, who
likewise art seeking, looking to those who are themselves also
seeking, the doubting led by the doubtful, the unassured by the
unassured, the blind by those who are blind, must needs be led
into the pit. But when, for the sake of deceiving, they pre
tend that they are still seeking, that they may, by instilling
anxiety into us, palm their conceits upon us ; and when, more
over, as soon as they have gained access to us, they maintain
those points which they said ought to be questions, then ought
we so to account of them, that they may know that we deny,
not Christ, but them. For as long as they are still seeking,
they have not laid hold ; and as long as they have not laid
hold, they have not as yet believed, they are not Christians.
But when they do indeed hold a thing and believe it, and yet,
in order that they may maintain it, say that it must be inquired
into, before they maintain it, they deny that which, by making
it matter of inquiry, they confess that they do not as yet be
lieve. Those therefore who are not Christians, even in their
own eyes, how much less in ours ! What must the faith be
which those argue for, wrho come to us by means of deceit ?
What the truth which those support, who introduce it with
a lie?
15. "But these very persons treat of the Scriptures, and
argue out of the Scriptures. As if they could possibly speak
of the things of the faith, except from the records of the
faith?1 We come therefore to the question before us: for
this we were ordering, and this we were preparing in this pref
atory discourse, that we might henceforward battle the point
on which the adversaries challenge us. They put forward the
Scriptures, and by this their boldness they forthwith move
some; but in the actual encounter they weary the strong,
1 Aliunde scilicet loqui possent de rebus fidei, nisi ex litteris fidei? I
have preserved Rigaltius' reading, but Albaspinaeus says (in loco, note e, p.
207) that the note of interrogation is an interpolation. In that case the
meaning will be: " That is they might speak of the things of the faith out
of other sources besides the writings of the faith." This Tertullian had al
ready shown in the eighth chapter given in part in the text.
360 PRIVATE JUDGMENT.
catch the weak, send away the wavering without a doubt.
We therefore interpose this first and foremost position : that
they are not to be admitted to any discussion whatever touch
ing the Scriptures.1 If these be those weapons of strength
of theirs, in order that they may possess them, it ought to be
seen to whom the possession of the Scriptures belongeth, lest
he may be admitted to it to whom it in no wise belongs.
16. " It might be that I advanced this, prompted by dis
trust of my cause, or from a desire of entering on the debate
in some other way, unless there were clear reason for it ; first
and chiefly this, that our faith oweth obedience to the Apostle,
when he forbids us to enter upon questions, to lend our ears
to new sayings, to deal with an heretic after one admonition,
not after a disputation. . . . The next reason is, because an
encounter of the Scriptures can avail nothing except to lead
to a sheer turning of the stomach or of the brain.
17. "This heresy does not receive certain of the Scrip
tures ; and the some that it does receive, it receives not entire ;
by adding to and taking from them, it turneth about accord
ing to the plan of its own purpose ; and if to a certain extent
it furnishes them entire, nevertheless, by devising diverse expo
sitions, it changeth them. An adulteration by the sense im
posed is as much opposed to the truth as a corruption by the
pen. Their various presumptions must needs be loath to recog
nize those things whereby they are refuted. They rely on
what they have falsely composed, or have derived from some
ambiguity. What wilt thou gain, O thou most practised in
the Scriptures, when, if thou affirmest anything, it is denied ;
and, on the other hand, if thou deniest anything, it is affirmed '?
And thou indeed wilt lose nothing but thy breath in the dis
pute ; thou wilt gain nothing but vexation from their blas
phemy.
18. "But he, if such there be, for whose sake thou de-
scendest to an encounter of the Scriptures, that thou mayest
1 Hunc igitur potissimura gradum obstruiinus, non admittendos eos ad
ullam de scripturis disputationem.
PRIVATE JUDGMENT. 361
strengthen him when wavering, will he incline more to truth
or to heresies ? Being moved by the very fact that he seeth
that thou hast not advanced a whit, being on an equal footing
in denying and affirming, on a different side, yet, questionless,
in a like position, he will go away still more unsettled by the
dispute, not knowing which to judge the heresy. Of course
they too have it in their power to retort these things upon us.
For they also, who in like manner affirm that the truth is with
them, must needs say that the corruption of the Scriptures
and the falsities in the expositions of them have been rather
introduced by us.
19. " Therefore there must be no appeal to the Scriptures,
nor must the contest be constituted in these, in which the vic
tory is either none, or doubtful, or too little doubtful.1 For
even though the debate on the Scriptures should not so turn
out, as to confirm each party, the order of things required that
this question should be first proposed, which is now the only
one to be discussed, i To whom belongs the very faith ; whose
are the Scriptures ; by whom, and through whom, and when,
and to whom was that rule (discipline) delivered whereby men
become Christians ? ' For wherever both the true Christian rule
and faith shall be shown to be, there will be the true Scrip
tures, and the true expositions, and all the true Christian
traditions." 3
37. "If these things be so, so that the truth be adjudged
to us, as many as walk according to that rule which the Church
has handed down from the Apostles, the Apostles from Christ,
Christ from God, the reasonableness of our proposition is
manifest ; which determines that heretics are not to be allowed
to enter upon an appeal to the Scriptures, whom we prove,
without the Scriptures, to have no concern with the Scrip
tures. For if they be heretics, they cannot be Christians, in
1 Ergo non ad scripturas provocandum est; nee in his constituendum
certamen, in quibus aut nulla, aut incerta victoria est, aut parum mcerta.
Rigaltius changed the ]ast words of the sentence into "aut par incertae;'"
but there seems no need to abandon the reading of the manuscripts.
2 For the continuation, see under the head " Apostolicity"
362 PRIVATE JUDGMENT.
that they have not from Christ that, which having followed of
their own choosing, they admit the names of heretics. Then,
not being Christians, they have no right to Christian writings.
Whence are heretics aliens and enemies to the Apostles, ex
cept from the diversity of doctrine which each one, at his
own pleasure, either brought forward, or received in opposi
tion to the Apostles ?
38. " The adulteration therefore both of the Scriptures
and of the expositions of them, must be thither referred,
where difference of doctrine is found.1 Those, who had the
purpose of teaching differently, necessity compelled to dispose
differently the means, (instruments) of teaching. For they
would not otherwise have been able to teach in a different
way, unless they held in a different way the means whereby
they taught. As they could not have succeeded in corrupting
the doctrine without corrupting its instruments, so the genu
ine doctrine could not have come to us, and from us, without
the genuineness of those means whereby the doctrine is
handled. For what is there in our (instruments) contradictory
to us ? What have we introduced of our own, that we should,
by taking away, or adding, or changing, remedy something
detected to be contrary to what was in the Scriptures ? What
we are, that are the Scriptures from their beginning ; of them
we were, before there was anything different to what we
are, before they were interpolated by you. But since every
interpolation is to be believed to be of the later date (as
having for its cause rivalry, which is never either prior to,
or of one household with, that which it rivaleth), it is quite
as incredible to any man of sense that we should be thought
to have introduced a corrupt text into the Scriptures, we who
are from the first, and the first, as it is that they have not
introduced it, they who are both later and adverse (to them).
One man alters the Scriptures with his hand, another their
meaning by his exposition. For though Valentinus seems to
1 Illic scripturarum et expositionuin adulteratio deputanda est, ubi diver-
sitas invenitur doctrina?.
PRIVATE JUDGMENT. 363
make use of the entire document (instrument), he does not less
lay hands upon the truth, though with more cunning skill
than Marcion. For Marcion, without disguise, and openly,
used the knife, not the pen, since he made havoc of the Scrip
tures to suit his own matter. But Yalentinus spared them,
because he did not invent Scriptures to fit his matter, but his
matter to fit the Scriptures, and yet he took away more and
added more, in taking away the proper meaning of each par
ticular word, and adding systems of things not to be seen
therein.
39. [He then shows that the works of the poets had been
similarly perverted. Thus, " Hosidius Geta extracted from
Yirgil the tragedy of Medea ; " a relative of Tertullian's
"made out of the same poet the Table of Cebes;" patch
work compilations from Homer, called " Homeric Centones,"
were frequent.] "And assuredly the divine literature is more
fruitful in furnishing materials for every kind of subject.
!N"or am I afraid to say even, that the Scriptures themselves
were so disposed by the will of God, that they might min
ister materials to heretics, when I read that there must be
heresies (1 Cor. xi. 19), which without the Scriptures cannot be."
40. " The next question will be, from whom is the interpre
tation of the sense of those words which contribute to heresies ?
Why, from the Devil, whose province it is to pervert the truth,
who in the mysteries of idols, rivals even the very things of
the mysteries of God. He, too, baptizes," &C.1
42.' " I speak falsely, if they do not differ among themselves
even from their own rules, seeing that each one forthwith
moulds, according to his own pleasure, the things which he
hath received ; even as he who has delivered them to him,
1 Tertullian, Clemens Alexandrinus, and the primitive writers generally,
trace numerous resemblances between Christian and Pagan doctrines and
practices. Perhaps a more satisfactory answer could not be given to similar
coincidences urged against our religion, than would be furnished by a col
lection of such passages.
2 Chapter 41, and part of 42, here omitted, will be found in the section
" Unity."
364 PRIVATE JUDGMENT.
framed them according to his own pleasure.1 The progress of
the matter is a confession of its nature, and of the manner of
its birth. The same thing was allowed to the Valentinians as
to Valentinus, the same to the Marcionites as to Marcion,—
to change the faith a according to their own pleasure. Finally,
all heresies, when thoroughly examined, are found in many
things differing from their founders. Most of them have not
even churches : without a mother, without a settlement, desti
tute of a faith, outcasts, and homeless, they wander to and fro."
[He thus concludes:] "And now indeed I have argued
against all heresies in general, that they ought to be forbidden
by fixed, and just, and necessary rules, to bring Scripture into
their disputes."— Z>* Prmcrip. Ilceret. See also Apolog. n.
47, p. 37.
CENTURY III.
ORIGEN, G. C.— Explaining St. Matt. xxiv. 23 : Behold here
is Christ, &c., he says, " Or these words are fulfilled by point
ing out, not Christ, but some imaginary creature of the same
name ; as, for instance, one after the doctrine of Marcion, or
the traditions of Valentinus. There will be many others, too,
who will be ready to say to the disciples, out of the divine
Scriptures, adding thereunto their own meaning, Behold here
is Christ. . . . But, as often as they bring forward canonical
Scriptures, in which every Christian agrees and believes, they
seem to say, Behold in the houses is the word of truth. But
we are not to credit them, nor to go out from the first and the
ecclesiastical tradition ; nor to believe otherwise than accord-
ing as the churches of God have by succession transmitted to
-T. iii. Series Comm. (Tr. 29), in Matt. n. 40, p. 864.
See also the extracts referred to under the « Church the £x-
pounder of Scripture," and note, pp. 339-40.
ST. CYPRIAN, L. C.— " Neither let certain persons deceive
themselves by a vain interpretation, in that the Lord has said,
1 Unusquisque prelude suo arbitrio modulatur qme accepit, quemad-
modum de suo arbitrio ea composuit ille qui tradidit.
8 Innovare fidem, to innovate in faith.
PRIVATE JUDGMENT. 365
Wheresoever two or three are gathered together in my name, I
am with them (Matt, xviii. 20). Corrupters of the gospel,
and false interpreters, they lay down the last words, and omit
what goes before ; giving heed to part, and part they deceit
fully suppress. As they are cut off from the Church, so do
they sever the meaning of one passage. For the Lord, when
recommending to His disciples unanimity and peace, said, I
say unto you, that if two of you shall agree on earth, con
cerning anything whatsoever ye shall ask, it shall be done to
you ~by my Father who is in heaven. For wheresoever two or
three are gathered together in my name, I am with them,
showing that most is given, not to the number, but to the
unanimity of the petitioners. If two of you, saith He, shall
agree on earth. He places agreement first ; the concord of
peace is the previous condition ; He teaches that we must
agree together faithfully and firmly. Yet how can he possibly
be at agreement with other, who is at disagreement with the
body of the Church, and with the universal brotherhood?
How can two or three be gathered together in Christ's name,
who are manifestly separated from Christ and from His gospel ?
For we did not go out from them, but they went out from us.
And as heresies and schisms have a later rise, when men set
up separate conventicles for themselves, they have left the
(fountain) head and origin of truth."1— De Unitate, p. 400.
CENTURY IV.
DIODORUS, G. C.2 — " I wish to inform you that a certain per
son, named Manes, has come hither lately, professing that he
perfects the doctrine of the New Testament. And, in sooth,
in what he has said, there were some things which are part of
our faith, but others of his assertions were widely different
from what comes down to us from the tradition of our fathers.3
1 Cum haereses et schismata postmodum nata sint, dura conventicula sibi
diversa constituunt, veritatis caput atque originem reliquerunt.
2 His letter addressed to Archelaus is given by Gallandius, t. iii.
3 Quae a nostra paterna traditione descendant. Archelaus, in his reply,
speaking of Manes, uses the same language. " What hast thou suffered
366 PRIVATE JUDGMENT.
For he gave some interpretations quite opposite to ours, and to
these he added things of his own, which to me appeared ex
ceedingly strange and false. . . . You know that men who
wish to assert a dogma of any kind, have this custom, that
-whatsoever they choose to select from the Scriptures, that they
obstinately wrest by their own interpretation. But the apos
tolic word, forestalling this, brands it, saying, If any one
shall preach to you besides that which ye have received, let
him be anatfcma. Wherefore, after the things which once
for all were delivered by the Apostles, the disciple of Christ
must not beyond that receive anything else whatever. "-
Diod. Archelao Episcopo, Gattand. t. iii. p. 595.
EUSEBIUS, G. C. — The chapter begins, like many others in
this work, with an extract from Plato's works, showing the
correspondence between his system and that of the Jews and
Christians, and in the case before us, the quotation is from
Lib. i. De Legibus, where Plato approves of a law of the
Lacedemonians forbidding young men to inquire into the laws ;
on which Eusebius says : " This advice is most sound. There
fore was it that the Jewish Scripture, forestalling this, re
quires faith before there is intelligence or scrutiny of the
divine writings : If you will not believe, you shall not under
stand (Is. vii. 9) ; and again, / have believed, therefore have I
spoken (Ps. cxv. 1). Hence also amongst us, to those who have
been but recently introduced amongst us, and whose habits
are not formed, and who are, as regards their souls, mere in
fants, the reading in the divine writings is communicated in
the most simple form,1 accompanied with an admonition that
they ought to yield belief to the things brought before them
as to the words of God ; but to those whose habits of mind
are settled, and who are as it were gray in understanding, (it
from me? Even when thou wast taking from our paternal traditions (cum
detraheres de paternis nostris traditionibus)." — Disp. cum Ufanete, p. 601.
Oalland, t. iii.
1 *Art\ov6T£pov rf kv rat's 0£za-fS ypdcpaiS avdyvootiiS TtadadiSorat,
may also be translated, the knowledge in the divine ivritmgs is communicated
in the most simple form.
PRIVATE JUDGMENT. 367
is theirs) to penetrate and to examine the meaning of the
things said. These persons it was the pleasure of the Jews to
call doctors of tradition (Deuterotce), as being interpreters and
expounders of the meaning of the Scriptures." — Prcep. Evang.
1. xii. c. 1, p. 573.
" Then also do they divide His garments among them, and
for His vesture cast lots, when, — corrupting the beauty of the
word, that is, the expressions of the divine writings, — each
one drags them in a different direction ; x and when men take
up opinions concerning Him from perverted doctrines, things
which it is the custom of impious heretics to do." — Dem.
Evang. 1. x. p. 506.
ST. HILARY, L. C. — " Many have there been who have taken
up the simplicity of the heavenly words according to that
sense which their will dictated, not for the end of the truth
itself, interpreting otherwise than the force of the words re
quired. For heresy is not from Scripture, but from the un
derstanding (of it) ; and the sense, not the words, the cause of
crime." 3 — De Trinitate, Lib. ii. n. 3, t. ii. p. 27. See also
the quotation from Lib. vii. De Trinit. n. 4, already given
under " Unity."
Having reproached the Arians for not adhering to the faith
as expressed in the form of baptism, he says that, since their
original defection, " A habit of writing and innovating in faith
has grown up : a habit which, having undertaken to frame
what is new, rather than to defend what has been received,
neither defends what is old, nor has settled what is new, and
thus has been made a faith of the times rather than of the Gos
pels ; while what is defined is according to the year, not that
held which is according to the profession at baptism. It is for
us a very dangerous, and at the same time a pitiful thing, that
there are now as many faiths as wills ; and as various doctrines
1 Td$ A.£qeiS rear Qsioov ypacpoov, abhors aXXooS snatiroS
paov
2 De intelligentia enim haeresis, non de scriptura est ; et sensus, non ser
mo fit crimen.
368 PRIVATE JUDGMENT.
amongst us, as morals ; and as many causes of blasphemies, as
there are vices ; while faiths (creeds) are either written as we
wish them, or are interpreted as we wish them. And, whereas,
according as God is one, and the Lord one, and baptism one,
faith also is one, we fall away from that faith (4) which is the
only one ; and while many faiths are made, they have begun
to be made towards this result, that there may be no faith.
5. " For we are conscious on both sides, that since the
synod assembled at Nicaea, there is nothing but creed-writ
ing. . . . We have yearly and monthly faiths decreed con
cerning God ; we repent of what has been decreed ; we defend
what has been repented of ; we anathematize what has been
defended. ... (9) Remember, however, that there is no
heretic who does not now assert falsely that he utters accord,
ing to Scripture the things wherein he blasphemes. . . . AH
plead Scripture, without the mind of Scripture ; and unbeliev
ing, plead belief. For Scripture is not in reading but in com
prehending." — Ad Constant. August, lib. ii. n. 4, 5, 9, t. ii.
pp. 545-7.
ST. ATIIANASIUS, G. C. — Having noticed that the devil tries-
to transform himself into an angel of light, and cites Scripture
for his purposes, he continues : " Christ has of Himself told
us of this, saying, Beware of false prophets who come to you
in the clothing of sheep, but inwardly are ravening wolves
(Matt, vii.) ; and also by the Apostles, Believe not every spirit
(1 John iv.) For such is the method of the adverse powers,
and such the confederation of the heresies. For each has, as
the parent of its peculiar opinion, the devil, who, being per
verted from the beginning, became a murderer and a liar ;
and, ashamed to adduce his hateful name, each assumes falsely
that excellent name, which is above every other, the name of
the Saviour, and clothes itself in the language of the Scrip-
1 Memento tamen, neminem haereticorum esse, qui se mine non secundum
scripturas pr.Tdicare ea quibus blaspheraat, mentiatur . . . omnes scriptu-
ras sine scripturae sensn pretendunt. Scripture enim non in legendo sunt,
sed in intelligendo. The whole of this treatise is of the same character as-
the extracts given above.
PRIVATE JUDGMENT. 369
tures, and speaks indeed the words, but hides the true mean
ing ; and for the rest having enveloped the peculiar opinion
which it has formed in a kind of ambush, it also becomes the
murderer of those who go astray." — Ep. ad Episc. ^Egypt. et
Lyb. n. 3, t. 1, p. 215. See another extract from p. 219 of
this epistle, given under " Tradition"
" When they (the Arians) have been driven from the con
ceptions, or rather from the misconceptions, of their own
hearts, they fly again to the words of the divine writings ; in
regard of which too, they being as usual destitute of sense, do
not see the meaning that is in them ; but having laid down
their peculiar impiety as a kind of canon, they wrest to this
point all the divine oracles. Such men when they but quote
those sayings deserve not to have anything said to them but,
Ye err, not knowing the Scriptures, nor the power of God"
—Orat. 1. Cont. Arian. n. 52, t. i. p. 360. See also Ibid. n.
ST. CYKIL OF JERUSALEM, G. C. — " Take thou, and hold that
faith only as a learner, and in profession, which is now by the
1 Earlier in the same discourse against the Arians, we meet with the follow
ing passage : " If then, on account of the use of certain phrases of the divine
writings in the Thalia (a poem by Arius), they also reckon its blasphemies
blessings, of course too, as they see the Jews reading the law and the proph
ets, they will on this account themselves also join with them in denying
Christ. And if they chance to hear the Manichees also citing certain por
tions of the Gospels, they will join with them in denying the law and the
prophets. If it be from ignorance that they are thus tossed about, and
utter such vain babblings, let them learn from the Scriptures, that the
devil, who invented heresies, because of the ill savor which attaches to
evil, is in the habit of using words of the Scriptures, that, having them as
a cloak, whilst he sows his own poison, he may deceive the unsuspecting.
Thus he deceived Eve: thus he framed all other heresies; so too has he now
persuaded Arius to speak and to seem to be opposed to heresies, thereby to
be unobserved whilst he spreads abroad his own. " (Having named some of
the novelties in the Arian heresy, he continues) — " Who ever heard such
things as these? or whence, or from whom have the favorers and hirelings of
this heresy learnt them ? Who, when they were catechised, ever spoke such
things to them? etc." (As given under the head " Tradition.") Again, in the
same Discourse, n. 37, p. 348, " But since they (the Arians) allege the divine
oracles, and force on them a misinterpretation, according to their private
sense (nard TOV i'diov vovv\ it is necessary to answer them so far as to
vindicate these passages, and to show that they have an orthodox significa
tion, and that these men are in error."
370 PRIVATE JUDGMENT.
Church delivered to thee, and is defended out of all the Scrip
ture. For since all cannot read the Scriptures, but some as
being unlearned, others, by business, are hindered from know
ledge (of them), in order that the soul may not perish from
want of instruction, we comprehend the whole doctrine of the
faith in a few sentences. This I wish you to remember in the
very phrase, and to rehearse it with all diligence amongst
yourselves, not writing it on paper, but graving it by memory
on your heart ; being on your guard in your exercise, lest
haply a Catechumen should overhear the things delivered to
you. This I wish you to have as a provision by the way dur
ing the whole period of life, and besides this 1 never to receive
any other ; not even if we ourselves, having changed, should
contradict what we now teach ; nor even if an opposing angel,
transformed into an angel of light, should wish to lead you
astray. For, though we, or an angel from heaven, should
preach to you besides that which you have now received, let him
be to you Anathema : and for the present, hearkening to the
words spoken, commit to memory the faith, and receive, at the
fitting season, the proof, from the divine writings, of each of
the things laid down. For the things of the faith (creed) were
not set down as it seemed good to men, but the most impor
tant tilings collected out of all the Scripture make up the one
teaching of the faith. And in the same way as the mustard
seed, in a little grain, comprises many branches, so this faith
also, in a few words, has enfolded in its bosom the whole
knowledge of piety a that is in the Old and New Testaments.
1 Ilapd ravrrjv.
tEvtisfieiaS, true religion. In his eleventh Catechetical Instruction we
have the following: " Who is there that knoweth the deep things of God,
save only the Holy Spirit, who dictated (spoke) the divine writings? But
not even the Holy Spirit Himself has spoken in the Scriptures concerning
the generation of the Son from the Father. Why, then, dost thou search
curiously into the things which not even that Holy Spirit has written in the
Scriptures? Thou that knowest not the things that are written, dost thou
search curiously into the things that are not written ? We do not compre
hend that which is written, why do we search curiously into that which is
not written? It is enough for us to know that God begot one only Son." —
Catech. xi. n. 12.
PRIVATE JUDGMENT. 371
Behold therefore, brethren, and hold fast the traditions which
you now receive (2 Thess. ii. 14), and write them upon the
tablets of your hearts (Prov. vii. 3)." — Catech. v. n. 12, pp. 77-8.
"Let us then seek out for ourselves the testimonies con
cerning the Passion of Christ ; for we have assembled together,
not now to make a contemplative exposition of the Scriptures,
but to be made assured rather of the things which we have
(already) believed." — Catech. xiii. n. 9, p. 187. '
ST. EPHR^EM SYRUS, G. C. — " While (the sects) mutually re
fute and condemn each other, it has happened to truth as to
Gideon ; that is, while they light against each other, and fall
under wounds mutually inflicted, they crown her. All the
heretics acknowledge that there is a true Scripture. Had
they all falsely believed that none such existed, some one
might reply that such Scripture was unknown to them. But
now they have themselves taken away the force of such plea,
from the fact that they have mutilated the very Scriptures.
For they have corrupted the sacred copies ; and words which
ought to have but one interpretation, they have wrested to
strange significations. Whilst, when one of them attempts
this, and cuts off a member of his own body, the rest demand
and claim back the severed limb. ... It is the Church which
perfect truth perfects. The Church of believers is great,
and its bosom most ample ; it embraces the fulness (or, the
whole) of the two Testaments." [He proceeds to describe
the heretics of his day as mutilating the Scriptures]. — T. ii.
Syr. Serm. 2, Adv. Ilazres. pp. 441-2. See also ibid. Serni.
15, j9. 476, B.
" Assembled in the Church they dispute, and in the very
presence of truth, they pass to futile discussions . . . looking
1 The system pursued in the church of Jerusalem, and acted on through
out the Instructions of St. Cyril, is to require assent to the doctrines of the
creed, previous to any demonstration whatever of the individual articles of
that creed. See Ben. Ed. Dissert, iii. c. 13, n. 102, p. ccxlvii. Few writers,
it may also be remarked, make mention of more practices, and of practical
doctrines also, derived solely, or principally, from tradition than does St.
Cyril. See the passages collected, ibid. n. 103.
372 PRIVATE JUDGMENT.
on truth as if it were a garment, they have tried, though in
vain, to tear it in pieces ; for truth is one and indivisible ;
whence it happens, contrary to their expectations, that whilst
striving to divide truth, they divide amongst themselves, and
are at the same time outcasts from the kingdom of God. But
not therefore do they lay down their weapons ; they prepare
for war ; they hope for victory ; and what victory, but one
which, despite false appearances, is a real overthrow. They
are assiduous at Scripture, not to profit by pious reading, but
that they may err more freely ; and they come from the Scrip
tures more ready for disputes and quarrels. . . . The foolish
men, they have turned aside from the stones set as guides in
the king's high-way ; and that they may wander with less re
straint, they have plunged into pathless and desert places.
But indeed to him alone who perseveres in keeping to the
king's high-way, will it be granted to possess the gifts, and to
come to the presence of the king." — T. iii. Syr. Serm. 66 ;
Adv. Scrutat. pp. 128-9. See also ibid. p. 130, D. E.
ST. GREGORY OF NAZIANZUM, G. C. — See the extracts under
" Authority? from t. i. Or. W,pp. 449-50 ; and from Or. 46,
p. 722.
ST. BASIL, G. C.— u What is this that thou sayest ? Shall
we not assign greater weight to those who have preceded us ?
Are we not to show respect, both to the multitude of those
who are now Christians, and of those who have been such
from the first promulgation of the Gospel ? Are we to make
no account of the authority (or, dignity) of those who have
shone conspicuous in every kind of spiritual gift, to all of
whom this way of impiety of thine, which thou hast just in
vented, is hateful and adverse ? But is each of us, closing
completely the eyes of the soul, and banishing utterly from
his thoughts the memory of every one of the saints, with his
heart a perfect void and swept clean, to submit himself to thy
guidance and sophistry ? Great indeed would be thy sway, if
what the devil, with his varied wiles, has never attained to,
should fall to thy lot at thy bidding ; if, that is, at thy per-
PRIVATE JUDGMENT. 373
suasion we should judge that tradition which has prevailed
amongst so many holy men throughout the whole of the years
that have flown by, deserving of less honor than thy impious
fancy."— T. \. p. i. Adv. Eunom. 1. i. n. 3, p. 297. For the
context, see " Tradition" '
ST. EPIPHANIUS, G. C. — See the extract from Adv. Hceres.
xxxix. given under "Authority."
ST. AMBROSE, L. C. — "Learn also hence, that Satan trans
forms himself as it were into an angel of light, and often sets
a snare for the faithful by means of the divine Scriptures
themselves. Thus does he make heretics ; thus weaken faith ;
thus attack the requirements of piety. Let not, therefore,
the heretic ensnare thee, because he is able to cite a few exam
ples from Scripture ; let him not assume to himself an appear
ance of learning. The devil also uses texts of Scripture, not
to teach, but to circumvent and deceive." — T. i. Expos, in c.
iv. LUCOB, n 26, p. 1340.2
ST. JEROME, L. C. — " I have sent the holy father Domnium
certain commentaries of mine on the twelve prophets, and on
the four books of kings, which if you choose to read, you will
have proof how difficult it is to understand the divine Scrip
ture, and especially the prophets." 3 — T. i. Ep. xlix. n. 4, col. 234.
1 Rufinus relates of St. Basil and of St. Gregory of Nazianzum, that,
during the thirteen years which they spent at Athens, laying aside all pro
fane works, they applied solely to the sacred writings, explaining them not
from their own presumption, but " out of the writings and authority of the
fathers, who it was known had received the rule of interpretation from (or
through) apostolical succession. (Ex apostolica successione intelligendi re-
gulam suscepisse constabat.)"
2 "A man that is a heretic after the first admonition avoid, knowing
that such a one is perverted and sinneth, being condemned by his own judg
ment. These are heretics who attack the law by means of the words of the
law, for they establish their private sense by the words of the law, in order
to commend the wickedness of their own under the authority of the law
(proprium enim sensum verbis adstruunt legis). For as impiety knows that
the authority of the law avails much, it dresses out a fallacy under its name;
that, since a thing that is evil cannot be acceptable of itself, it may be re
commended by a good name."— Comm. in c. iii. Ep. ad Titum (Inter. Op.
S. Ambros.) T. ii. p. 316.
3 Probabis quantae difficultatis sit divinain scripturam, et maxime pro-
phetas intelligere.
374 PRIVATE JUDGMENT.
" These tilings have I lightly touched upon, that you may
understand that you cannot make your way into the holy
Scriptures without having some one to go before you, and to
show you the road. I say nothing of grammarians, rhetori
cians, geometricians, logicians . . . whose knowledge is of
great use to mankind. But I will come to the inferior arts,
such as are exercised not so much by the reason as by the
hand. . . . Even these artisans cannot become what they de
sire without the help of a teacher :
Quod medicorum est
Promittunt medici, tractant fabrilia fabri.
The science of the Scriptures is the only one which all per
sons indiscriminately claim as theirs : '
Scribiraus indocti, doctique poemata passim.
This the babbling old woman, this the doating old man, this
the wordy sophist, take upon themselves ; tear to tatters ; teach
before they have themselves learned. Some weighing out long
words, with uplifted eyebrow talk philosophy, to a crowd of
young women, concerning (or, out of) 3 the sacred writings.
Others, shame on them ! learn from women what to teach
men ; and as if this were not bad enough, they, with a certain
facility of words, or rather effrontery, expound to others what
they do not understand themselves. I speak not of those who,
like myself, coming by chance to the study of the Scriptures
after that of secular learning, and by their eloquent language
pleasing the popular ear, fancy that which they utter to be the
law of God, not deigning to learn what the prophets and what
the Apostles thought, but they accommodate to their interpre
tation the most incongruous passages, as if it were something
great, instead of being a most faulty mode of teaching, to dis
tort sentences, and to force the reluctant Scriptures to their
own wishes." — Ib. Ep. liii. ad Paulin. n. 7, col. 273.
Commenting on Eccles. i. 9, he says : " This is also to be
noted, that all the words of (Scripture) are weighty, and are
1 Sola scripturarum est, quam sibi omnes passim vendicant.
2 Philosophantur de.
PRIVATE JUDGMENT. 375
learned with great labor ; ' and this against those who fancy
that the knowledge of Scripture comes to them whilst they
remain idle and are making resolutions (or, vows)." — T. iii. in
Eccles. col. 389.
" There is not an art to be acquired without a teacher ; this
(the interpretation of Scripture) is forsooth so mean and easy,
as not to need one." — Ibid. col. 411.
" Neither let them (sectarians) feel satisfied with themselves,
if they seem to themselves to affirm what they say from por
tions of the Scriptures, since even the devil spoke some things
out of the Scriptures ; a and the Scriptures consist not in being
read, but in being understood."— T. ii. adv. Luciferi. n. 27, col.
201-2. For the context, see " Apostolicity." See also the
extract given under " Unity," from t. vi. col. 88-9.
ST. SIRICIUS, POPE, L. C.— " If I, to whom belongs the care
of all the churches, shall dissemble, I shall hear that saying of
the Lord, You reject the commandment of God, that you may
establish the traditions of men. For to reject the command
ment of God, what else is it but by private judgment and
human counsel to take pleasure over-freely in establishing
novelties. It has therefore been brought to the knowledge
of the apostolic see, that things are undertaken in opposition
to the canon of the Church, and that in opposition to those
things which have been so ordered by our forefathers, that
they ought not, even by the slightest whisper, to be assailed,
certain persons introduce their own novel observances ; and,
the foundation neglected, seek to build upon the sand, though
the Lord says, Thou shalt not pass beyond the bounds which
thy fathers have set. Which also the holy Apostle, the
preacher of the Old and New Testament, he in whom Christ
spoke, admonishes: Stand fast, he says, and hold our tradi
tions which you have learned, whether by word or by epistle."
—Ep. ad Univ. Orthod. n. i. col. 1027, t. ii. Labb.
1 Magno labore discantur.
8 Nee sibi blandiantur, si de scripturarum capitulis videntur sibi affir-
mare quod dicunt, quum et diabolus de scripturis aliqua sit loquutus.
376 PRIVATE JUDGMENT.
CENTURY V.
ST. AUGUSTINE, L. C. — " The holy Scriptures themselves,
which exhort to believe great truths before understanding
them, cannot profit you unless you understand them. For all
heretics who acknowledge their authority, seem to themselves
to follow after them, whereas they do rather follow after their
own errors, and are heretics through this, not because they
despise them, but because they understand them not rightly."
— T. ii. Ep. cxx. Consent, n. 13, p. 524.
" So great is the depth of the Christian writings, that I
might daily advance in them, if, from earliest youth, even to
decrepit old age, I were to endeavor, in the midst of leisure,
with the most intense application, and with greater talents, to
learn them alone : not that, with so great difficulty, may one
attain to those things in them which are necessary to salvation ;
but when one has therein acquired that faith without which
he cannot live piously and uprightly, so many things, and
those veiled by so many folds of mystery, remain for those who
advance further ; and so great a depth of wisdom lies hidden,
not merely in the words whereby those things are expressed,
but also in the things to be understood ; that to the oldest, the
most acute, the most ardent in thirst after knowledge, there
happens what that same Scripture has somewhere, When man
hath done, then shall he begin (Ecdes. xviii. 6)." — T. ii. Ep.
cxxxvii. Volusiano, n. 3, col. 601.
" For, neither have heresies, and certain perverse doctrines,
which ensnare souls and cast them headlong into hell, sprung
up, but by the good Scriptures being ill understood, and what
is therein badly understood is rashly and boldly asserted.1
Wherefore, my beloved, things which we are but as little chil
dren in comprehending, let us hearken to with very great cau-
1 Per hoc non quod eas contemnunt, sed quod eas non intelligunt,
haeretici sunt.
2 Neque enim natae sunt haereses, et quaedam dogmata . . . nisi dum
scripturap bonae intelliguntur non bene ; et quod in eis non bene intelligitur,
etiam temere et audacter asseritur.
PRIVATE JUDGMENT. 377
tion, and with a pious heart, and, as the Scripture says, with
trembling, adhere to this sound rule, — to rejoice over whatso
ever we are able to understand in accordance with the faith
wherewith we have been imbued, as over our food ; but as to
whatsoever we may not, as yet, be able to understand in ac
cordance with the sound rule of faith, to put aside all doubt,
and to defer to some other time the understanding of it ; that
is, even though we know not what it means, to have no doubt
whatever but that it is good and true. . . . Far be also from
me (your pastor) all vain presumption, if I would have my
conversation as a sound (teacher) in the house of God, which
is the Church of the living God, the pillar and ground of
truth" — T. iii. Tract, xviii. in Joan. Evang. n. 1, col. 1883-4.
" All these most silly heretics, who wish to be called Chris
tians, try to give a colorable appearance to their wild figments,
which the sense of mankind utterly abhors, under cover of that
gospel sentence, where Christ says, / have yet many things to
say to you, but you cannot hear them now (John xvi. 12) ; as
if these were the very things which the Apostles could not
then bear. . . . These men the Apostle foreseeing in the Holy
Spirit, says : For there shall be a time when they will not
endure sound doctrine, but according to their own desires,
they will, &c. (2 Tim. iv. 3, 4)."— T. iii. Tract, xcvii. in Joan.
Evang. n. 3, 4, col. 2343.
" No one can, in any way, justly attribute to the holy au
thorities of the divine books, the errors, so numerous and
various, of heretics, though they all try to defend their own
false and fallacious opinions out of the same Scriptures." — T.
viii. 1. 1, De Trinit. n. 6 (al. 3), col. 1159.
" If the Church was, at that time, no more, because sacrile
gious heretics were received (by her) without baptism, and
this was followed as the universal custom, whence did Donatus
make his appearance ? from what land did he spring forth ?
out of what sea did he emerge ? from what sky did he fall ?
We, therefore, as I had begun to remark, are safe in the com
munion of that Church, throughout the whole of which that is
378 PRIVATE JUDGMENT.
now done which, both before Agrippinus, and between Agrip-
pirms and Cyprian, was similarly done throughout the whole
o± it."— T. ix. 1. iii. Contr. Donatist. de Baptis. n. 3 (al. 2),
col. 199. See also the extract already given from T. ix. L 1,
Contr. Cresc.
ST. CYRIL OF ALEXANDRIA, G. C. — " He (John of Antioch)
grieves all the bishops, both in the east and in the west, (say
ing) that the word concerning Christ is not orthodox, but per
verted. But it suffices for a demonstration and refutation of
these things, that they have never been said by any one in the
churches, as they are set down in the expositions of this man."
— Ad Clerum C.P. col. 333, t. iii. Labb. ConciV
THEODORET, G. C. — Having named three different opinions of
writers hostile to the inspiration of the Canticle of Canticles,
he asserts its inspiration as follows : 'k It behooved these men
to be conscious how very much wiser, and more spiritual than
they, are the blessed fathers, who ranked this book amongst
the divine writings, and who placed it in the canon as a spiri
tual work,5 and pronounced it worthy of the Church. [He
then gives the story, or legend, of Esdras, and returns to his
first argument, referring to Eusebius, Origen, Cyprian, Basil,
and others of the fathers, as having commented on or quoted
from this book, as sacred Scripture, and adds :] Wherefore let
us consider whether it be just, that rejecting so many and so
great men, and contemning the most Holy Spirit Himself, we
follow our private opinions,9 not attending to that excellent
saying, The thoughts of mortal men are fearful, and their
counsels uncertain ( Wisd. ix. 14). [He refers also to Rom. i.
1 St. Cyril of Alexandria speaks frequently of the difficulty and obscurity
of Scripture: " How profound is the word, and obscure the sentence of the
law I Because it is enigmatical, and a scarcely visible shado wing-forth, as
it were, of subtile and fine-drawn (thin) thoughts."— T7. i. De Ador. in Sp.
et Ver. p. 616. " The language of the holy prophets is always obscure, and
replete with hidden sentiments, and labors with the prediction of the divine
mysteries." — T. ii. Comm. in Esai. p. i.
1 Oi TOVTO TO ftiftXiov TalS QsiaiS ypa<pai<5 6vvT£Taxo*£<>> *a* • • •
•H.avovi6avT£C, TE avro.
3 Tai? otneiaiS EvvoiaiS dxoA.ovQe'tr.
PRIVATE JUDGMENT. 379
21; Acts v. 29]."— T. ii. Proleg. in Cant. Cant pp. 3-5.1 For
a similar defence of the Epistle to the Hebrews, see t. iii. in
Promm. ad Epis. ad Hebr. p. 542.
" Were it an easy thing for all men to explain the oracles of
the divine prophets, and, passing beyond the letter that is seen,
to penetrate into its depths, and to attain to (catch) the hidden
pearl of the sense, it might perhaps be justly thought a super
fluous task to consign to writing an interpretation of them ;
all men being able, by the mere perusal, to attain without dif
ficulty to the prophetic meaning (mind). But as, though we
all have the same nature, yet have we not all received equal
knowledge ; for, To each one, he says, is given the manifesta
tion of the Spirit unto profit ; and to one, indeed, by the
Spirit, is given the word of wisdom, &c. (1 Cor. xii. 7-9)." —
T. ii. Procem. in Interpr. Daniel, pp. 1053-4.
CAPEEOLUS OF CARTHAGE, G. C. — See the first extract given
from this writer under " Authority."
ST. CELESTINE I., POPE, L. C. — " Justly does the blame touch
us, if by silence we foster error ; therefore let such men be
corrected ; let them not have liberty to speak at their pleasure,
Let novelty cease, if the matter be so, to molest antiquity ; let
restlessness cease to trouble the peacefulness of the churches."
— Ad Episc. Gall. col. 1612, t. ii. Labb. Condi. This pas<
sage is given, with the comment of Vincent of Lerins, undei
" Unity? noteZ to Pope Xistus III. pp. 182-3.
YINCENTIUS OF LERINS, L. C. — For numerous passages on
this subject, see " Authority of the Church." " But some one
will say, why then does Providence v^ry often permit certain
persons, distinguished in the Church, to broach novelties to
Catholics ? A befitting question, and such as deserves to be
treated more carefully and fully ; to which however I must
reply, not by any fancy of my own, but by the authority of
1 Some critics have doubted of the genuineness of this work, but its
authenticity is vindicated in the Proleg. t. i. De Vita et Script. Theod. p.
34-7. Theodoret notices at p. 19 of the same treatise, that amongst the
Jews the Canticle of Canticles was forbidden to be read but by persons of
mature age.
380 PRIVATE JUDGMENT.
the divine law, and the evidence of a master in the Church.
Let us, therefore, hear holy Moses, and let him teach us why
learned men, and such as by reason of their grace of know
ledge are called even prophets by the Apostle, be sometimes
permitted to broach new dogmas, which the Old Testament is
wont, in allegorical language, to denominate strange Gods, for
this reason, to wit, that the opinions of these men are so ob
served by the heretics, as their Gods by the Gentiles. Blessed
Moses, then, writes in Deuteronomy, If there shalt arise in
the midst of thee a prophet, or one who saith he hath seen a
dream (xiii.), that is, a teacher placed in the Church, whose
disciples, or hearers, fancy him to teach from some revelation.
What then ? And he shall foretell a sign and wonder, and
that shall come to pass which he spoke. It is plain that some
great teacher or other is meant, and one of so great knowledge,
who may seem capable of knowing not only things human,
but also of foreseeing things above man's reach, such as, for
the most part, their disciples vaunt Yalentinus to have been,
and Donatus, Photinus, Apollinaris, and others of this class.
What follows ? And shall say to thee, let us go and follow
strange Gods, which thou knowest not, and let us serve them.
What are strange Gods, but extraneous errors, which thou
knewest not, that is, new and unheard of? And let us serve
them, that is, believe them, follow them. What is the conclusion ?
Thou shalt not hearken, he saith, to the words of that prophet
or dreamer. And why, I pray you, is not that forbidden by God
to be taught, which is by God forbidden to be hearkened to ? Be
cause, saith he, the Lord your God trieth you, that it may be
made manifest whether youlove Him or not, in all your heart>
and in all your soul. The reason is more clear than day, why
Divine Providence sometimes suffers certain masters of the
churches to preach certain new dogmas. That the Lord your
God, he saith, may try you. And assuredly a great tempta
tion it is, when he whom you reckon a prophet, a disciple of
the prophets, a doctor and maintainer of the truth, whom you
clung to with the highest veneration and love, suddenly intro-
PRIVATE JUDGMENT. 381
duces by stealth noxious errors, which you can neither quickly
detect, whilst you are led by prejudice in favor of your old
teacher, nor easily bring yourself to think it lawful to condemn,
whilst hindered by affection for your old master. [He illus
trates the above by the examples of Kestorius, Photinus, and
Apollinaris, and adds :] Here it may be asked of me that 1 ex
pound the errors of the men named above, that is, Nestorius,
Apollinaris, and Photinus. But this does not pertain to the
matter whereof we now treat ; for it is our purpose, not to
assail the errors of individual men, but to bring forward the
examples of a few, whence that may be clearly and evidently
demonstrated which Moses saith, namely, that if at any time
any ecclesiastical teacher, yea and a prophet for interpreting
the mysteries of the prophets, shall attempt to introduce any
thing new into the Church, that Divine Providence suffers to
happen for our trial." — Adv. Hceres. n. xi. xii.
The same subject as continued at n. xvii. : u We said then in
what is gone before, that the error of a master was a people's
trial, and the greater the trial, the greater the learning of him
that erred, which we established, first by the authority of Scrip
ture, afterwards by examples ecclesiastical ; by commemorating,
that is, those men who at one time were accounted as of sound
faith, yet at last fell into some alien sect, or themselves estab
lished a heresy of their own. A subject assuredly of great
moment, and profitable to be learned, and needful to be remem
bered, and which we must again and again illustrate and in
culcate by weighty instances : that all true Catholics may know
that they ought with the Church to receive doctors, not with
doctors to forsake the faith of the Church.1 But I am of this
opinion, that although we are able to bring forward many as ex
amples of this kind of temptation, yet there is almost none that
can be compared with this temptation of Origen, in whom
there was so much that was so excellent, so singular, so won
derful, that in the beginning any would at once have decided
1 Ut oranes vere Catholic! noverint, se cum ecclesia doctores recipere,,
non cum doctoribus ecclesiae fidem deserere debere.
382 PRIVATE JUDGMENT.
that faith might be given to any assertion of his. For if life
procures authority, (fee. [Having drawn a glowing picture of
Origen, he adds :] And yet this very Origen, great and emi
nent as he was, too presumptuously abusing the grace of God,
indulging too much his own wit, trusting himself as sufficient,
slighting the ancient simplicity of the Christian religion, pre
suming that he was wiser than all others, contemning the tra
ditions of the Church and the teachings of the ancients, inter
preting certain chapters of the Scriptures in a new fashion,1
deserved that of him also the Church of God should say, If
there shall arise in the midst of thee a prophet ; and, a little
after, Thou shalt not hearken to tlie words of that prophet ;
and again, Because the Lord your God trieth you, whether you
love Him or not. [He then cites Tertullian as another exam
ple, and adds : ] Such being the case, he is a true and genuine
Catholic who loves the truth of God, and the Church, and the
body of Christ ; who prefers not anything before the religion
of God, nothing before the Catholic faith, not any man's au
thority, not love, not wit, not eloquence, not philosophy, but
despising all these, and in faith abiding fixed and stable, what
soever he knoweth that the Catholic Church held universally of
old, that alone he decideth is to be held and believed by him ;
but whatsoever he shall perceive to be introduced later, new and
not before heard of, by some one man, besides all, or contrary
to all the saints,3 let him know that it pertains not to religion,
but rather to temptation." — Ib. n. xx. For continuation, see
"Authority."
" Here perhaps some one may ask, whether heretics also use
the testimonies of divine Scripture ? Assuredly they use
them, and vehemently indeed ; for you may see them flutter
ing through each several volume of the holy law, through the
books of Moses, through those of Kings, through the Psalms,
1 Dum se plus cunctis sapere pra»surnit, dum ecclesiasticas traditiones et
veterum magisteria contemnens, quaedain scripturarum capitula novo more
interpretatur.
s Quidquid vero ab aliquo deinceps uno, prater omnes, vel contra omnes
sanctos novum et inauditum subinduci senserit.
PRIVATE JUDGMENT. 383
through the Apostles, through the Gospels, through the pro
phets. For whether amongst their own, or amongst strangers,
whether in private or in public, whether in their discourses or
in their books, whether in convivial meetings or in the streets,
nothing ever scarcely do they bring forward of their own,
which they do not also try to shadow with words of Scrip-
ture.1 Head the tracts of Paul of Samosata, of Priscillian,
Eunomius, Jovinian, and of the rest of such pests ; and you
will behold a vast heap of examples, hardly a page omitted
which is not painted and colored with sentences from the Old
or New Testament. But the more covertly they lurk under
the shadows of the divine law, the more are they to be avoided
and dreaded.2 For they know that their foul savors would
not soon be pleasing to any scarcely, if they were exhaled
barely and without admixture, and they therefore sprinkle them
with the perfume, as it were, of God's word, that so he who
would readily despise a human error, may not readily contemn
the divine oracles. They therefore do, as they are wont who
are preparing bitter draughts for little children, anointing the
brims first with honey, that unwary youth, first tasting the
sweetness, may not fear the bitterness. . . . Hence, in fine,
the Saviour also cried out, Take Jieed to yourself of false pro
phets, who come to you in the clothing of sheep, but inwardly
they are ravening wolves (Matt, vii.) What is the clothing of
sheep, but the sayings of the prophets and Apostles, which
these men, with sheep-like sincerity, wove as fleeces, for that
immaculate Lamb that taketh away the sins of the world f
Who are ravening wolves, but the wild and rabid senses (in
terpretations) of heretics, who ever infest the folds of the
Church, and tear in pieces the flock of Christ, in whatever
way they can. But that they may more craftily creep in upon
the unsuspecting sheep, retaining the ferocity of wolves, they
1 Nihil unquam pene de suo proferunt, quod non etiam scripturae verbis
adumbrare conentur (to place under the shadow, or protection, of words of
Scripture).
2 Sed tanto magis cavendi et pertimiscendi sunt, quanto occultius sub
divinas legis umbraculis latitant.
384 PRIVATE JUDGMENT.
put off the appearance of wolves, and shroud themselves with
sentences from the divine law, as with certain fleeces, that when
one first feels the softness of the wool, he may not dread the
sharpness of their teeth. But what says the Saviour ? By
their fruits shall ye know them. That is, when they shall
begin, not now only to bring forward these divine words, but
also to expound — no longer to shoot them forth, but also to
interpret them — then that bitterness, then that sharpness, then
that rage, will be perceived ; then that new poison will be ex
haled ; then will the profane novelties be laid open ; then may
you first see the hedge broken, then the bounds of the fathers
transferred ; then the Catholic faith slaughtered ; then the
ecclesiastical dogma torn in pieces. Such were they whom the
Apostle Paul smites in his second epistle to the Corinthians,
For such false apostles, he saith, are deceitful workmen ,
transfiguring themselves into the Apostles of Christ (xi. 13).
What is transfiguring themselves 'into Apostles of Christ f
The Apostles alleged examples from the divine law — they
likewise alleged them ; the Apostles alleged the authorities of
the Psalms — they likewise alleged them ; the Apostles alleged
sentences of the prophets, and still they also alleged them.
But when those things which were alleged alike, began not to
be interpreted alike, then were the simple discerned from the
crafty, then the sincere from the counterfeit, then the up
right from the perverse — then, in fine, the true apostles from
the false. And no wonder, he says, for Satan himself
transfigureth himself into an angel of light : therefore it is
no great thing, if his ministers be transfigured as the minis
ters of justice (xi. 14, 15). Therefore, according to the teach
ing of the Apostle Paul, as often as either false apostles or
false prophets, or false doctors, allege sentences from the divine
law by which, ill-interpreted, they may endeavor to establish
their own errors, there is no doubt but that they follow the
crafty devices of their author ; which he assuredly never
would have invented, but that he knew full well that there
is no readier way to deceive, than where the fraudulency
PRIVATE JUDGMENT. 385
of nefarious error is covertly introduced, that there the au
thority of the words of God be pretended (or, held out).1
But some one may say, whence is it proved that the devil
useth to allege examples out of the divine law \ Let him read
the Gospels, wherein it is written, Then the devil took him up,
&G. (St. Matt. iv. 5, 6). What will he not do to poor weak men,
he who assailed the Lord of majesty Himself with testimonies
of the Scriptures ? If, says he, Thou be the Son of God, cast
Tfiyself down. Why so ? for it is written, quoth he. The
doctrine of this place is to be by us diligently attended to and
borne in mind, that, by so notable an example of Gospel au
thority, we may in nowise doubt, when we see any allege the
apostolic or prophetic words against the Catholic faith, that the
devil speaks by these men. . . . But what, finally, saith he ?
If, he says, Thou he the Son of God, cast Thyself down.
That is, Thou wishest to be the Son of God, and to receive the
inheritance of the kingdom of heaven, cast Thyself down, that
is, cast Thyself down from the doctrine and tradition of this
lofty Church, which also is reputed to be the temple of God.
And if any interrogate any one of the heretics who is persuad
ing him to these things, whence doest thou prove, whence
doest thou teach, that I ought to cast aside the universal and
ancient faith of the Catholic Church ? Straightway he (an
swers), For it is written? And forthwith he sets forth a thou
sand testimonies, a thousand examples, a thousand authorities,
from the law, from the psalms, from the Apostles, from the
prophets, by which, interpreted in a new and evil manner, the
unhappy soul may be cast headlong from the Catholic citadel
into the deep abyss of heresy.3 . . . But some one may say, if
both the devil and his disciples, whereof some are false apos-
1 Nisi sciret omnino nullam esse ad fallendum faciliorem viam, quam
ut, ubi nefarii erroris subundicitur fraudulentia, ibi divinorum verborum
praetendatur auctoritas.
2 Unde probas, unde doces, quod ecclesiae catholicae universalem et anti-
quarn fidem dimittere debeam? Statim ille, Scriphtm est enim.
3 Quibus novo et malo more interpretatis, ex arce catholica in haereseos
barathrum infelix anima precipitetur.
386 PRIVATE JUDGMENT.
ties and false prophets and false teachers, and all utterly
heretics, do use the divine sayings, sentences, and promises,
what shall Catholic men, and sons of our mother the Church,
do ? In what way shall they in the holy Scriptures discern
truth from falsehood ?" (For continuation, see " The Church
tfie Expounder of Scripture "). — Adv. Ilceres. n. xxv. xxvi.
ABNOBIUS JUNIOB, L. C. — " He that shall be found without
a ship in this great sea, shall meet with tfie dragon which has
been formed to make sport of them (Ps. ciii.) . . . with those,
that is, who repudiate the ships, and deliver themselves up,
like animals, to the waves and depths of the law, without a
master who is a Catholic, and who derives the tradition of the
law from the Apostles. Wherefore, because that they are
without the Church," <fec., as given under " Authority ."-
Comm. in Ps. ciii. p. 295 ; t. viii. Bill. Maxim. SS. PP.
ST. GELASIUS L, POPE, L. C. — " Is there anything which it
is lawful for us to quash of those things which have been con
demned by the venerable fathers ? Why is it that we are so
exceedingly on our guard, that the ruinous doctrine of any
heresy that has once been cast aside, may not again strive to
be brought under a second examination ? If we attempt to
restore the things which by our forefathers have been taken
cognizance of, discussed, and refuted, do not we ourselves
set an example — which God forefend, and which the Catholic
Church will never permit — to all the enemies of truth to rise
up against us ? Where is that which is written, Thou shalt
not go ~beyond the hounds of thy fathers ; and, Ask thy
fathers, and they will declare to ihee • and thy elders, and
they will tell thee (Deut. xxxii.) Why, therefore, do we go
beyond the things defined by our forefathers ; or why suffice
they not for us ? If, being ignorant on any point, we wish
for instruction, as to each of the points which, by the orthodox
fathers and elders, have been enjoined, either as to be avoided,
or as to be connected with Catholic truth, why are they not
proved to have been decreed by these men ? Are we wiser
than they, or shall we be able, with stable firmness, to come
APOSTOLICAL TRADITIONS. 387
to a clearer determination ?" — Ad. Honor. Dalm. Epis. col.
1172-3, t. iv. Ldbb. Condi.
APOSTOLICAL TRADITIONS.
BY apostolical traditions, are understood such points of
Catholic belief and practice, as, not committed to writing in
the holy Scriptures, have come down in an unbroken series of
oral delivery, and varied testimony, from the apostolic ages.
Among many of these traditions, as we have already seen (Art.
" Scriptures "), may be placed, in the first place, and by way
of illustration, the authentic canon of the books of the Old
and New Testament, carefully separated from all spurious and
apocryphal admixture, preserved in the Church, and trans
mitted to us.
SCKIPTURE.
1 Cor. xi. 2, 23, 24. — " Now I praise you, brethren, that in
all things you are mindful of me ; and keep my ordinances as
I have delivered them to you.1 . . . For I have received of the
Lord that which also I delivered unto you, that the Lord Jesus,
the same night in which He was betrayed, took bread . . . and
the rest I will set in order when I come."
2 Thess. ii. 3, 14. — " Let no man deceive you by any means.
. . . Therefore, brethren, stand fast : and hold the traditions
which you have learned, whether by word or by our epistle. "-
Of. iii. 6.
1 Tim. vi. 20. — " O Timothy, keep that which is committed
to thy trust, avoiding the profane novelties of words, and oppo
sitions of knowledge falsely so called."
2 Tim. i. 13, 14. — " Hold the form of sound words which thou
1 Kal na(JG)$ napedooHa v/uiv rdS TtapadodeiS KaT£xETE> and as I de
livered unto you, you keep the traditions.
388 APOSTOLICAL TRADITIONS.
hast heard of me in faith, and in the love which is in Christ
Jesus. Keep the good thing committed to thy trust by the
Holy Ghost who dwelleth in us ; (ii. 2) and the things which
thou hast heard of me by many witnesses, the same commend to
faithful men, who shall be fit to teach others also." — Of. iii. 14.
CENTURY II.
ST. IGNATIUS, G. C. — See the statement relative to this father
and his writings, given in this section from Eusebim, Hist.
£ccles. 1. iii. c. xxxvi.
ST. POLYCARP. — " So also Polycarp, who not only had been
instructed by Apostles, and had conversed with many who had
seen the Lord, but was also appointed, by Apostles, bishop of
Smyrna, in Asia. Him we saw in our early youth. . . . The
things which he had learned from the Apostles, those he uni
formly taught, which also he delivered to the Church, which
also alone are true. To these all the churches throughout Asia,
and they who to this day have succeeded to Polycarp, bear tes
timony — being a witness of the truth, much more credible and
more faithful than Valentinus and Marcion, and the rest of the
perverse thinkers." ' — St. Irenceus, adv. Ilceres. I. iii. c. 3, n. 4,
p. 175, as given under u Apostolicity"
PAPIAS, G. C.a — The following is preserved by Eusebius :—
" He (Papias), in the preface to his works, shows that he had
by no means heard or seen the sacred Apostles ; but he tells us
that he received the matters of faith from persons well ac-
1 And this account of St. Polycarp may, perhaps, be confirmed by the
brief epistle which has come down to us. For in the seventh section of
that epistle, having noticed that some had perverted the meaning of the
written word, he seems to refer to the unwritten delivery of Christ's doc
trines: " Whosoever perverts the oracles of the Lord to his own desires, and
says that there is neither resurrection nor judgment, he is the first-born of
Satan. Wherefore, leaving the vanity of many, and false doctrines, let us
turn to the word transmitted to us from the beginning." — Ad Philipp. n. 7.
°O$ av usQoSevy rd \6yia rov Kvpiov, itpo1-, rd$ i8ia$
9 Bishop of Hieropolis, " the hearer of John and the friend of Polycarp '*
(Euseb. H. E. i. 36): he composed five books on the "Discourses of our
Lord," but a few fragments of which remain, preserved by Eusebius. They
are also given by Gallandius, t. i.
APOSTOLICAL TRADITIONS. 389
quainted with the Apostles. ' I shall not hesitate,' he says, ' to
arrange before you whatsoever I once well learned from the
elders, and which I have also well retained in my memory,
together with my own interpretations, confirming thereby the
triith. For I was not a person that was pleased, like the many,
with men of much speech, but with men who taught the truth ;
nor with men who commemorated strange precepts, but with
those who commemorated the precepts consigned by the Lord
to our faith, and which proceeded from the very truth. And
if any one came to me who had accompanied the elders, I ques
tioned him concerning their words ; what Andrew or Peter
said ; what Philip, Thomas, James, John, and Matthew, or any
other of the Lord's disciples ; what Aristion, and John the
presbyter, the disciples of the Lord, are saying. For I did not
think that what is in books would aid me as much as what
came from the living and abiding voice." — Ap. Euseb. II. E. I.
iii. c. 39 ; or Gotland, t. i.
ST. IKEN^EUS. — 1. " When (these heretics) are convicted out
of the Scriptures, they turn round and blame the Scrip
tures themselves, as not being accurate, as not being from
authority, and as being variously expressed, and because
the truth cannot be found out of them by those who may be
ignorant of tradition. For that truth was handed down not by
letters, but by a living voice ; and that on this account Paul
said, But we speak wisdom among the perfect : yet not the wis
dom of this world (1 Cor. xi. 6). And this wisdom, each one
of them declares, is that which he has invented of himself —
a mere fiction that is, according to which that is deserving of
the name of truth, which at one time is in Yalentinus, and at
another time in Marcion, and then in Cerinthus ; and which,
later, was next in Basilides, or in any one who is contentious,
though unable to utter anything to profit. For each one of
them, in his utter perverseness, perverting the rule of truth,
is not ashamed to preach up himself.
2. " But when, on the other hand, we challenge them to that
tradition which is from the Apostles, which is preserved in the
390 APOSTOLICAL TRADITIONS.
churches through the successions of presbyters^ they are ad
verse to tradition, saying, that being themselves not only wiser
than presbyters, but even than Apostles, they have discovered
the genuine truth. . . . Thus it turns out that, at last, they
neither assent to the Scriptures nor to tradition."* — Adv.
Hares. 1. iii. c. 2, n. 1, 2, pp. 174-5.
" These dogmas, Florinus, to speak compassionately, are not
of sound doctrine. These dogmas are not in accordance with
the Church ; and they fling those who believe them into the
greatest impiety ; these dogmas not even the heretics, who are
w'dhout the Church, have ever dared to produce ; these dogmas
the presbyters before us, and who shone together with the
Apostles, delivered not to you." J —Fragin. Ep. ad Florinum,
1 Quum autem ad earn iterum traditionem, quae est ab apostolis, quae per
successiones presbyterorum in ecclesiis custoditur, provocamus eos.
2 Evenit itaque, neque scripturis jam, neque tradition! consentire eos.
Whew, and by what means, apostolical tradition is preserved, may be seen
in the first extract from St. Irenaeus, given under " Apostolicity," where
the passage cited above is continued : and in the ensuing chapter, which
will be found under "Authority."
3 Tavra rd doy^iara oi itpo rjntiv irpetifivrspoi oi xal roll dno6-
ToXoiS 6vf.i(f>oiTr]6avrE^) ov Ttapedooxav dot. The following, which is
the continuation of the passage in the text, also deserves notice: "For,
when I was yet but a boy, I saw you in Lower Asia, with Polycarp, whilst
you were behaving admirably in the royal palace, and striving to obtain his
(Polycarp's) favorable opinion. ... I could tell the very place where the
bishop Polycarp sat as he discoursed, and his goings out and his comings in,
and the character of his life, and his bodily appearance, and the discourses
which he addressed to the multitude, and how he narrated his daily inter
course with John, and with others that had seen the Lord : and how he com
memorated their discourses; and what were the things which he had heard
from them concerning the Lord, and concerning His miracles and His doc
trines; how Polycarp, — having received them from those who had seen the
Word of Life, — narrated the whole in consonance with the Scriptures.
These things did I, at that time, hearken to eagerly through the mercy of
God then shown me, making remembrance of them, not on paper, but in
my heart; and, by the grace of God, I ever revolve them in my mind. And
I can testify before God, that if that blessed and apostolic priest had heard
anything like this, that exclaiming and closing his ears, and saying, as was
usual with him, ' Good God, unto what times hast thou reserved me that T
should endure this,' he would, on hearing such words, have fled from the
spot where he sat or stood. Yea, from his epistles, whether those sent to
the neighboring churches, to strengthen them, or to certain of the brethren,
admonishing and exhorting them,— this may be clearly shown."— T. i. pp.
339-40, Gotland.
APOSTOLICAL TRADITIONS. 391
t. i. p. 339 (Ex. Euseb. H. E. I. v. c. 20). See also the first and
second extracts given under " Authority"
CLEMENT OF ALEXANDRIA, G. C.— 321. " He the eye of whose
soul has been dulled by bad nourishment and instruction, let
him go to the real light, to the truth, which in what is written
indicates the things not written.1 . . .
322. " This work is not intended for an exhibition of art,
but I have treasured up these memoranda against old age, as
a remedy against forgetfulness, as a mere image and outline
of these clear and living words which I have been worthy to
hear, and of men blessed and really deserving of honor. With
one of those I met in Greece, the Ionian ; with another in
Magna Grsecia ; the former was from Coele-Syria, the latter
from Egypt. Some also there were from the east ; one from
Assyria ; another, a Hebrew by descent, from Palestine : he
with whom I last met was the first in power ; and having dis
covered him lying concealed in Egypt, I desisted from further
search. He was in truth a Sicilian bee, who, cropping the
flowers of the prophetic and apostolic meadow, caused a pure
knowledge to grow up in the minds of his hearers. But these
men preserved the true tradition of the blessed doctrine, di
rectly from Peter, and James, and John, and Paul,3 the holy
Apostles, having received it in succession, the son from the
father,8 though few resemble their fathers : at length, by the
blessing of God, have come down to us, and they have de
posited (with us), those apostolic seeds received from their
forefathers ; and I well know that they will rejoice, not that
they will be pleased, I mean, with the mere exposition, but
1 TTJV £yrP<*<P<v$ rd aypacpa.
2 It may seem strange that Clement should only mention three of the
Apostles ; but this accords with a statement preserved by Eusebius (H. E. I.
ii. c. i.) from the seventh book of the Hypotyposes of Clement: "The Lord
communicated the knowledge (rrjv yvvdiv) to James, to John, and Peter,
after the resurrection; they delivered it to the other Apostles ; and they to
the seventy, of whom Barnabas was one." This fragment is also given in
Potter's edition, vol. ii. p. 1015.
rrjv aX^ri rijs vanapiaS dGo&rreS di8a<>KaMoi$itapddo6iv,
dno Ue'rpov . . . TtalS napd rtarpoS
392 APOSTOLICAL TRADITIONS.
only with the accurate representation of what they have de
livered. For this, I think, is the delineation of a soul that
loves, _ to guard the blessed tradition so that it may not
escape. . . . For what is the value of wisdom which does
not make wise him who is able to hear ? Still also does the
Saviour save, and He always worketh, as He sees the Father
(work). He who teacheth adds to his knowledge, and often
times while he speaks, hears together with his hearers. For
there is one teacher, both of him who speaks and of him who
hears ; he who waters both the understanding and the speech.
Wherefore the Lord has not forbidden us to rest from good,1
but has permitted us to impart the divine mysteries, and that
sacred light, to those who are able to receive them. But He
did not immediately reveal to many those things which were
not for many, but to a few ; to whom He knew them to be
suited, who were capable both of receiving them, and of being
conformed to them. Secret things, like God, are entrusted,
not to writing, but to oral teaching.2 And if any one say that
it is written that, nothing is covered, which shall not be mani
fested, nor concealed which shall not be revealed (Matt. x. 26),
let him hear from us, that to him who hearkeneth in secret,
that which is hidden shall be manifested . . . and to him
who is capable of receiving in secret the things traditionally
delivered, that which is concealed shall be made known, so
that the truth, and what is hidden from the many, may be
made manifest to the few. . . . (324). The mysteries are
mystically delivered, in order that that which is said may be
in the speaker's mouth, or rather, not in speech, but in the
understanding.
" But God hath given to the Church some Apostles, and
some prophets, and some evangelists, and some pastors and
doctors, for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ. . . . Some
of (these secret things) I deliberately pass by, making a selec-
1 'Aito ayaQov
1 Td diaTt6pp7iTa,KaQditep 6 fcteoS, Au>o» jritireverat,
APOSTOLICAL TRADITIONS. 393
tion after reflection, being afraid to commit to writing things
which we are upon our guard even to speak about ; not from
any envy, for that is not lawful, but for fear lest those who
may meet with them, taking them in a wrong sense, might fall
into error, and we should thus be found to be giving — as they
say who use proverbs — ' a sword to a child.' . . . There are
some things which my writing will obscurely indicate ; and
on some things it will dwell ; others it will only name, and
will attempt, though concealing, yet to declare, and though
hiding to manifest, and though silent to point out ; and it will
lay before the reader th.e dogmas that have been taught by
celebrated heresies, and will oppose to them all those things
which ought to be premised to the interior contemplation of
knowledge, which will be proceeded in by us according to the
celebrated and venerable rule (canon) of tradition* commenc
ing from the origin of the universe, setting forth those points
of physical contemplation which are necessary to be premised,
and first removing whatever may be an obstacle in the way,
so that the ears may be prepared for the reception of the tra
dition of true belief (gnostic)." 2 — Strom. I. i. pp. 321-5.
[In the fifth book of the Stromata are found many remark
able statements regarding written and unwritten doctrines,
and the privileged persons to whom perfect knowledge was
communicated. At p. 682 he quotes what St. Paul says
(Ephes. c. iii. 3, 4, 5) respecting his knowledge in the mystery
of Christ, and adds :] " For there is a certain instruction even
of the perfect, concerning which Paul writes to the Colossians
(i. 9-11, 25-7). So that some mysteries were concealed until
the times of the Apostles, and were by them transmitted as
they received them from the Lord ; concealed in the Old
Testament, but now made known to the saints"
[He then, p. 683, quotes several passages from St. Paul to
Kara TOV evnXerf nod 6Efj.vov rift rcapaftotizooz navova.
2 TrjS yvoGriurfS TtapadotiEaoS . yvootiiS, in Clement, is the knowledge
possessed by the perfect Christian: yv&GriKoz, the knowledge reserved to
the few. This gnostic tradition is frequently mentione.i. See Strom, i. p.
325; iv. 564; vi. 771.
394 APOSTOLICAL TRADITIONS.
show that this knowledge was not vouchsafed to all believers :]
" And yet more clearly does he show that the knowledge be
longs not to all,1 adding : Praying withal for us also, that
God may open unto us a door to speak the mystery of Christ,
for which also 1 am hound, that I may make it manifest,
as 1 ought to speak (Coloss. iv. 3, 4). There were some
things delivered to the Hebrews without writing" a [And this
Clement proves by quoting the epistle to the Hebrews (v. 12-
14, vi. 1). In p. 684, he quotes other passages of Scripture
to prove the same point, and proceeds thus :] " / know, saith
the Apostle, that when I come to you, 1 shall come in the
abundance of the blessing of Christ (Rom. xv. 29). He
wishes in person to communicate to them personally the
spiritual gift, and the Gnostic tradition,8 for these things were
not such as could be imparted by an epistle. . . . Again he
thus teaches : And f,brethren, could not speak to you as unto
spiritual, but as unto carnal : as unto little ones in Christ :
1 gave you milk to drink, not meat ; for you were not able as
yet. But neither indeed are you now able, for you are yet
carnal (1 Cor. iii. 1, 2). If then milk is for children, and
meat is, by the Apostle, called the food of the perfect ; milk
will signify catechetical instruction, as the first nourishment
of the soul ; and meat the contemplation which penetrates into
all mysteries, the very flesh and blood of the word, that is, the
comprehension of the divine power and essence." — Strom. I.
v. pp. 082-5.
" If then we call Christ wisdom, and His the active power
displayed through the prophets, by means of which it is in our
power to learn the Gnostic tradition, as He in person taught
the holy Apostles ; wisdom would be the firm and sure know
ledge, being the knowledge and comprehension of things pre
sent, future and past, as delivered and revealed by the Son of
God. . . . Whilst knowledge itself is that which has come
1 To nrj Ttdvrwv Eivai Tyv yv&6iv.
s Hv yap Tiro. dypdcpooS Ttapadido^eva avrina.
s Trfv yvGo6TiKr}v TtapdSotiiv.
APOSTOLICAL TRADITIONS. 395
down, transmitted without writing to a few by successions
from the Apostles." ' — Strom. 1. vi. p. 771.
" In the same manner as if one became, from being a man, a
brute, as they did who were under the drugs of Circe, so he
has ceased to be a man of God, and faithful to the Lord, who
has thrown aside the ecclesiastical tradition, and plunged into
the opinions of human heresies." 2 — Ibid. 1. vii. p. 890.
" For as the doctrine, so also was the tradition of all the
Apostles, one." 3 — Ibid. 1. vii. p. 900. See also the extract from
Pcedagog. I. i. c. v. p. 108, given under " Authority"
TEKTULLIAN, L. C. — 1. " Inasmuch as they advance this ob
jection also, ' Where are we forbidden to wear crowns ? ' I
shall attack this ' where ' — the more specific shape of the pre
sent question. . . .
2. " I say that no believer allows a crown upon his head on
any other time, except the time of this sort of temptation. All
observe this rule from the time of their being catechumens
up to becoming confessors and martyrs, or their apostasy.
Whence the authority for this rule, which is now made the
chief question, is for thee to look to. Moreover, when it is
made a question why a thing is observed, it is meanwhile
granted that it is observed. Wherefore, that cannot be
thought to be no sin, which is committed against a rule
which, as such, ought to be maintained for its own sake, and
jt rf Hard diadoxdt £t$ oXiyovS EH r<Sv
rf}v iHKXrj(5ia<5riHrfv Ttapddotiiv.
3 M.ia ... 77 6idadHaA.ia, ovraoS de KO.L rj TtapddodiZ. The follow
ing, which occurs earlier, viz., Pcedag. L Hi. p. 299, is deserving of notice:
' ' But all, you will say, do not aspire to philosophy. Do we not all pursue
life? What do you say? How then did you believe? How then do you
love God and your neighbor, unless you love philosophy? or how do you
love yourself, if you love not life? You say, 'I have not learned letters.'
But if you have not learned to read, there is no excuse for not hearing, as
hearing is not taught. Faith is the possession of those who are wise, not ac
cording to the world, but according to God ; it is learned even without letter
(r) 8s, nal arev ypamidTGov fXTfaideverai); and its writing, which is
at once divine, and accommodated to the ignorant, is called love, a spiritual
composition."
APOSTOLICAL TRADITIONS.
is sufficiently warranted by the support of general consent.
Doubtless, provided that the reason of it may be inquired into!
but without touching the observance, nor to overthrow it, but
rather to build it up ; that thou mayest the more observe it,
when thou art easy even with respect to the reason of it. For
what sort of thing is it, for a man to call in question an ob
servance when he has abandoned it, and to ask for its origin
when he has ceased from it? ... The question on this point
is endless, and I commend the faith which believed that the
observance was to be kept before it had learned why. And it
is easy to ask on the instant, < Where is it written that we may
not be crowned ?' But where is it written that we may be
crowned ? For they who demand the support of Scripture on
the other side, already judge that their side also ought to have
the support of Scripture. For if it shall be said that we may
be crowned because Scripture forbids it not, it may be equally
retorted that we may not be crowned, because Scripture com
mands it not. What shall religion do ? Shall it admit both,
because neither is forbidden ? or reject both, because neither is
commanded ? But (thou wilt say) that which is not forbidden,
is freely permitted. Nay, but that is forbidden, which is not
freely permitted.
" And how long shall we go on, sawing backwards and
forwards upon this line, when we have an old-established ob
servance, which, in preventing the question, has settled it ? If
no Scripture has determined this (observance), assuredly cus
tom has confirmed it, which doubtless has been derived from
tradition. For how can a thing be used, unless it be first
handed down to us ? But (thou sayest), < Even where tradition
is pleaded, written authority is to be required.' Therefore, let
us inquire whether even tradition, unless written, ought not
to be received.1 Certainly we shall deny that it ought to be
received, if there be no precedents to determine the contrary
in other observances, which, without any Scripture document,
we defend on the title of tradition alone, and by the support
1 Quaeramus an et traditio nisi scripta non debeat recipi.
APOSTOLICAL TRADITIONS. 397
of consequent custom. In fact, to begin with, baptism : when
we are about to come to the water, in the same place, but at a
somewhat earlier time, we do in the Church testify, under the
hand of a chief minister, that we renounce the devil and his
pomp and his angels. Then are we thrice dipped, pledging
ourselves to something more than the Lord has prescribed in
the Gospel ; then, some undertaking the charge of us, we first
taste a mixture of honey and milk, and from that day we ab
stain for a whole week from our daily washing. The sacra
ment of the Eucharist, commanded by the Lord at the time of
supper, and to all, we receive even at our meetings before day
break, and from the hands of no others than of those who are
the presidents. We make, on one day every year, oblations
for the dead, as for their birthdays.1 On the Lord's day we
account it unlawful to fast, or to worship upon the knees.
We enjoy the same freedom from Easter-day even unto Pen
tecost. What anxiety we suffer if any of the wine (chalice),
or even of our bread, fall to the ground. In all our travels
and movements, in all our coming in and going out, in putting
on our clothes and shoes, at the bath, at the table, in lighting
our lamps, in lying down, in sitting down, whatever employ
ment occupies us, we mark (wear) our forehead with the sign
of the cross."
4. " For these and such like rules if thou requirest a law
in the Scriptures, thou shalt find none. Tradition will be
pleaded to thee as originating, custom as confirming, and
faith as observing them. That reason will support tradition,
and custom, and faith, thou wilt either thyself perceive, or
learn from some one who has perceived it. ... By these ex
amples, therefore, it will be declared, that an unwritten tradi
tion may be maintained in its observance, being confirmed by
custom, a sufficient witness of a tradition at the time approved
by the continuance of the observance. But even in civil mat
ters custom is taken for law, where there is no law ; nor is
there any difference whether it be founded on any writing or
1 Oblationes pro defunctis, pro natalitiis annua die facimus.
398 APOSTOLICAL TRADITIONS.
on reason, since it is reason which commends even written
authority." — De Corona, pp. 101-2.1
" With these designs, I am of opinion, it is, that thou, Mar-
cion, hast dared to do away with so many original documents
of Christ. I ask thee, by what authority? If thou art a
prophet, foretell something ; if an apostle, preach publicly ; if
an apostolic man, agree in sentiment with the Apostles ; if thou
art a Christian only, believe what has been handed down ;a if
thou art none of these, I should be justified in saying, die : for
thou art even dead, who art not a Christian, from not believ
ing that, which being believed makes Christians. And thou
art the more dead, the more thou art not a Christian, who, when
thou wert one, hast fallen away, by rescinding what previously
thou didst believe, as even thou thyself acknowledgest in a
certain epistle ; and thy followers do not deny, and ours prove.
Therefore, in the act of rescinding what thou didst believe,
already didst thou, destitute of belief, rescind ; not however
because thou didst cease to believe, didst thou act right in
rescinding ; yea, in rescinding what thou hadst believed,
thou provest that before thou didst rescind, thy belief was
different. That was different, so it had been handed
down ; now, that which had been handed down, that
was true, as having been handed down by those whose
it was to hand down.3 Therefore, in rescinding what
had been handed down, thou didst rescind what was
true. Without any right thou didst it. But elsewhere
we have already more fully used this plea of prescrip
tion against all heresies." — De Came Christi, n. 2, p. 308.
See also I. i. Adv. Marcion, n. 19-21, pp. 37-1-5. For other
extracts, see " Apostolicity " and " Private Judgment."
1 This treatise is supposed to contain traces of Montanisra, and to be the
earliest of Tertullian's writings, in which the errors of that sect are found.
The object of the tract is, to prove that a Christian soldier had acted as
Christianity required of him, in refusing to wear the crown conferred on the
victorious soldiers.
2 Si tantum Christianus es, crede quod traditura est.
3 Porro quod traditum est, id erat verum, ut ab eis traditum quorum fuit
trade re.
APOSTOLICAL TRADITIONS. 399
CENTURY III.
SERAPION, G. C.1 — " We receive, even as Christ, both Peter
and the rest of the Apostles ; but writings which falsely bear
their names, as experienced men we reject, since we know that
we have no such books transmitted to us.' ' — Ex. Lib. de Ev.
Petri (Ex. Euseb. II. E. 1. vi. c. 12), Gallandii BiU. t. u.p. 163.
CAIUS, L. C.2 — " These men profess that all the ancients, and
that the very Apostles, both received and taught the things
which they now proclaim ; and that the truth of the gospel was
preserved till the days of Victor, who was the thirteenth Bishop
of Home, from Peter ; but that, from the time of Victor' s suc
cessor, Zephyrinus, the truth has been corrupted. This asser
tion of theirs might possibly be credited, if, in the first place,
the divine Scriptures were not opposed to them ; and, next,
that there are writings of certain brethren older than the time
of Victor, which they wrote against the Gentiles in defence of
the truth, and against the heresies of the day, — I mean the writ
ings of Justin, Miltiades, Tatian, Clement, and of many others,
in all which Christ is declared God ; 3 for as to the writings of
Irenseus, and of Melito, and the rest, who is ignorant that they
proclaim Christ, God and man ; and all the psalms and hymns,
written from the beginning by faithful brethren, celebrate
Christ, that word of God, declaring Him to be God.4 The ec
clesiastical sentiment having been, during so many years, pro
claimed, how happens it that these men taught, to Victor's
days, in the way that these men pretend ? How, that they are
not ashamed to invent this falsehood respecting Victor 1 know
ing well that Victor rejected from communion Theodotus, the
1 Serapion was eighth bishop of Antioch. He seems to have died about
the year 211. The fragments of his writings are collected, from Eusebius,
in the second volume of Gallandius, the edition used.
2 Ap. Euseb. H. E. 1. v. c. 28. Eusebius does not name Cams, — who
was a Roman presbyter, distinguished by numerous writings, of which a
few fragments only have come down to us. — as the author of this extract,
but Pearson, following Photius, ascribes this piece to him. The year 214 is
the date assigned to him by Gallandius, who has collected his remains in his
second volume.
3 QEohoysTrai 6 XpidroS. * SsoXoyovvrsS.
400 APOSTOLICAL TRADITIONS.
currier, the leader and parent of this God-denying apostasy, he
being the first to say that Christ was a mere man ? For, if
Victor held, as they say, with them, why then did he cast off
Theodotus, the inventor of this heresy?" — Gotland, t. ii. Bib.
Vet. PP. p. 204.
ORIGEN, G. C. — " As some of them think differently from
those who have gone before, let there be preserved the ec
clesiastical teaching, which, transmitted by the order of suc
cession from the Apostles, remains even to the present day
in the churches : that alone is to be believed to be truth
which in nothing differs from the ecclesiastical and apostolical
tradition." — T. i. Lib. de Princip. n. 2, p. 47. For context see
"Authority"
" We are not to credit these men, nor to go out from the first
and the ecclesiastical tradition ; nor to believe otherwise than
as the churches of God have by succession transmitted to us."
— T. iii. Comm. in Matt. n. 46,^?. 864. For the context see "Au
thority^
" As I have learned by tradition1 regarding the four gospels,
—which also are the only undisputed ones in the Church of God
which is under heaven, — that the first was written," &c. — T.
iii. Comm. in Matt. p. 440. (Easel. II. E. 1. vi. c. 25.)
" For this, too, has the Church received a tradition from the
Apostles, to give baptism even to children."* — T. iv. inEp. ad
Rom. I. v. n. 9,/>. 565. See also T. iv. Fraym. in Ep. ad Titum,
p. 6<>6.
" If, therefore, any church holds this epistle (Hebrews) as
Paul's, let it receive praise on this account. For the ancients
have not rashly transmitted it as Paul's." — T. iv. Fragm. in
Ep. ad Ilebr. p. 698.
" In this place it does not seem to me that the soul is to be
understood ; for fear lest I may fall into a dogma, opposed to
that of the Church of God, concerning the transmigration of
souls, which has neither been transmitted by the Apostles, nor
1 '£!<•, £v 7tapa8o6fi
2 Ecclesia ab apostolis traclitionem accepit.
APOSTOLICAL TRADITIONS. 401
manifested in any part of the Scriptures." ' —Galland. t. iii. c. x.
p. 37. (T. iii. Comm. in Matt. I. xiii. ex Pamphil. Apolog.)
ST. HIPPOLYTUS, G. C. — " When the blessed presbyters heard
these things (the errors of Noetus), they summoned him before
the Church and questioned him. He, at first, denied that such
were his opinions ; but later, he concealed some of his opinions,
and gathered unto him his partners in error, and then wished
to establish the purity of his doctrine. The blessed presbyters
again summoned and reproved him. But he opposed them,
saying, ' What evil do I do in glorifying Christ ? ' And the pres
byters answered him, ' And we, too, know that there is truly
one God ; we know Christ ; we know that the Son suffered, as
He suffered : died, as He died ; and was raised again on the third
day, and is at the right hand of the Father, and will come to
judge the living and the dead. And those things do we say
which we have learned.' 8 Then, having convicted him, they
cast him out of the Church. And he reached to such a height
of pride as to set up a school for his doctrine." — Contr. Noetum
Galland. t. \\.p. 454. (Fabr. torn. ii. n. \,p. 6.)
" These testimonies are sufficient for believers who study
truth; as to unbelievers, they believe no one. . . . Let us,
therefore, blessed brethren, believe according to the tradition of
.) OVTE napadido/uevov VTCO rear ditotiTohoov, ovre ej
Ttov TGOV y paqx&v .
9 Tavra \.eyo^e.v a tjudQonsv. The following, which is from the trea
tise against Noetus, has strangely enough been adduced as opposed to tradi
tion: " There is one God whom we do not know from other source (aAAofler)
than the holy writings. For, just as if a man should wish to exercise the
wisdom of this world, he would not be able to attain to it otherwise than by
attending to the dogmata of philosophers, so, as many of us as wish to ex
ercise piety towards God, we shall not exercise it from other source than
from the oracles of God. Whatsoever things, therefore, the divine writings
declare, let us know; and whatsoever things they teach, let us recognize;
and as the Father wishes to be believed, let us believe ; and as He wishes
the Son to be glorified, let us glorify Him ; and as He wishes the Holy Spirit
to be given, let us receive (Him); not according to our own will, nor ac
cording to our own mind, nor wresting the things delivered from God, but
in that way which Himself wished through the holy writings to show, so let
us know." nrj HOLT' idiar Ttpoaipetiir (private interpretation), jui?di nar7
i'diov vovv (private judgment)." — Contr. Noet. Galland. t. ii. p. 459, n. 9.
Fabr. t. ii. n. 9, pp. 12, 13.
402 APOSTOLICAL TRADITIONS.
the Apostles,1 that God the Word descended from heaven into
the Virgin Mary, in order that, having taken flesh from her,
having taken a human soul, — I mean a rational soul, — having
become whatever man is, save sin, lie might save the fallen, and
confer immortality upon those who believe in His name." —
Contr. Hares. Noet. n. 17. (Gotland, t. ii. p. 463.)
ST. CYPRIAN, L. 0. — " Although I am sensible that most of
the bishops, who have been, by the divine favor, set over the
Lord's churches throughout the world, hold to the method of
evangelical truth and of the Lord's tradition, and depart not,
by any human and novel institution, from that which Christ
our Master both taught and did ; yet, as some, through ignor
ance or simplicity, in consecrating the chalice of the Lord, and
in ministering it to the people, do not that which Jesus Christ,
our Lord and God, the author and teacher of this sacrifice, did
and taught, I have thought it an act of duty, as well as of neces
sity, to write this letter to you, in order that if any one be yet
held in this error, he may, when he has seen the light of truth,
return to the root and origin of the Lord's tradition.' . . .
Know, then, that we have been admonished that, in offering
the chalice, the Lord's tradition be observed, and that nothing
o
be done by us but what the Lord iirst did for us, that the
chalice, that is, which is offered in commemoration of Him, be
offered mixed with wine." ; —Ep. Ixiii. ad Ccecilium,p. 225.
Hard rrjv Ttapddo6iv r&v dTtotiroXoov. It must be
remarked that the writer does not specify any doctrine in this place, which
may not, possibly, be gathered from the Scriptures; but, when we take into
account that he uses this very phrase, " Apostolic Tradition," as the title of
an entire treatise, which, as far as it has been preserved, consists almost
entirely of unwritten doctrine and discipline, the passage in the text may
reasonably be given as showing that he appealed to tradition in confirma
tion of what Scripture teaches, or is thought to teach.
2 Ad radicem atque originem traditionis DominicaB revertatur. The
whole of this letter, an extract from which has been already given under
" Indef edibility " and from which numerous extracts will be found under
the head "Sacrifice," is written especially to enforce the necessity of ming
ling water with the wine in the Eucharistic sacrifice.
3 Wherefore is it sedulously, by a divine tradition and apostolical obser
vance (de divina traditione et apostolica observatione), to be observed and
held, as is also held amongst us, and throughout almost all the provinces,
APOSTOLICAL TRADITIONS. 403^
FIKMILIAN, G. C. — "As to what Stephen has asserted, as
though the Apostles had forbidden those who came over from
heresy to be baptized, and had handed this down to be observed
by posterity,1 you (Cyprian) have answered most fully, that no
one is so foolish as to believe that the Apostles have handed this
down, seeing even that it is certain that these execrable and de
testable heresies took their rise after their time. . . . Further,
that they, who are at Rome, do not, in all things, observe what
has been handed down from the beginning, and in vain put for
ward the authority of the Apostles, any one may know even
from this, that as regards the celebration of the Easter-day, and
many other sacraments of divine concernment, there are amongst
them sundry diversities, and that their observance does not ex
actly correspond with that at Jerusalem ; in which respect there
are also, in many other provinces, many differences, according
to the diversity of place and names ; and yet not on that account
has there ever been a departure from the peace and unity of the
Catholic Church. This breach Stephen has now dared to make,
breaking with you that peace which his predecessors ever main
tained with you in mutual love and honor ; and besides this,
defaming the blessed Apostles Peter and Paul, as if they had
handed this down ; they who, in their epistles, have execrated
heretics, and warned us to avoid them. Whence it is apparent
that this is a human tradition2 which upholds heretics, and in-
that, for the right celebration of orders, the nearest bishops of the same
province should meet together amongst that people for whom a prelate is
ordained, and that the bishop be chosen in the presence of the people who
are most fully acquainted with the life of each person." — Ep. Ixviii. p. 256.
1 Et hoc custodiendum posteris tradiderint.
2 Apparet hanc traditionem humanam esse. It may be useful to collect
a few passages from various writers relative to Pope Stephen's dictum on
tradition. St. Cyprian, in his Ep. Ixxiv. Pompeio, says: "For, amongst
other things, arrogant or extraneous, or self-contradictory, which he wrote
without due knowledge and caution, he moreover added this, saying: 'If
then any one shall come to you from any heresy whatsoever, let there be no
innovation beyond what has been handed down (nihil innovetur nisi quod
traditum est) (namely) that the hand be imposed on him unto penitence.' "
It is again cited in the same epistle, and though the principle itself is not
denied, the application of it to the case in dispute is repudiated and con
demned by St. Cyprian, who thereby fell into a grievous error. Eusebius:
404 APOSTOLICAL TRADITIONS.
sists that they have baptism, which appertains to the Church
alone." — Inter op. S. Cypriani, Ep. Ixxv. p. 303.
CENTURY IV.
EUSEBITTS, G. C. — [Having given a list of the Deuteroca-
nonical books of the New Testament, he says :] " All the
above writings are controverted. And yet I have of necessity
given a catalogue of them, distinguishing, according to the tra
dition of the Church,1 those writings which are true, genuine,
and acknowledged, from the other writings in addition to these,
which are not put into the body of the New Testament, and
are even controverted, but which still are acknowledged by the
greater number of ecclesiastical writers ; that thus we may be
able to know, both what writings are of this character, and also
those which are circulated by heretics under the name of
Apostles, as containing the gospels of Peter, and of Thomas, and
of Matthias, and even of others besides these, and the acts of
John and of the other Apostles." — Hist. Eccles. I. iii. c. 25,
p. 119.
He says of St. Ignatius, and of his epistles : u He warns them
to be especially on their guard against the heresies just then first
springing up, and increasing. He exhorts them to hold firmly
the tradition of the Apostles,2 which, for security, he thought it
necessary, as a witness, to confirm in writing.' ' — II. E. I. iii. c. 36.
" Moses, on inanimate tables, but Christ, on living souls,
wrote the perfect precepts of the New Testament ; and His dis
ciples also, according to the wish of their Master, making their
teaching suitable to the ears of the many, what things soever
"First of all Cyprian, who was the shepherd of the church of Carthage,
thought that they (heretics) were not to be restored to the Church, until they
had first been cleansed by baptism. But Stephen, who thought that no
thing new ought to be innovated beyond (or, as regards) the tradition which
had prevailed from the beginning (IATJ dsTv rl vE&repoi' itapd rrjv npartf-
6a6av dpxyOev Ttapddotiir eTtixciiroro/itsfv), was grievously moved at
this." — II. E. 1. vii. c. 3. Vincentius of Lerins: " In times past, Agrippinus
of blessed memory," &c., as given in this section.
1 Kara rrjv EKH\rj6ia6TiKrjv 7tapd8o6iv.
8 TrjS roov aito6r6\K)v TtapaddGeaoS aTtpl*
APOSTOLICAL TRADITIONS. 405
were taught by their perfect Master, for such as had overcome
mere habit, those they delivered to such as were competent to
receive them ; but whatsoever things they had received to
adapt to those who were still under the passions, and who stood
in need of remedies, such, letting themselves down to the weak
ness of the majority, they transmitted, some to be observed on
account of written, and others on account of unwritten laws : l
so that even now in the Church of Christ there are two modes
of living having force of law, the one, above nature and supe
rior to the common and human scheme of life, not admitting of
marriage, or the generation of children, nor of possessions,
nor of superfluity, and devoted entirely to the service of God
according to their overflowing heavenly love." — Dem. Evang.
c. viii.^>. 29.
Writing against Marcellus of Ancyra, he says, " There is,
therefore, one God, and one Mediator between God and man,
and all creatures ; who has not now begun His saving media
tion, but who was also (Mediator) before His divine appearance
amongst men. . . . And besides the divine writings, the Cath
olic Church of God, from one end of the earth to the other,
sets her seal, out of unwritten tradition, to the testimony of
the divine Scriptures."3 — Ibid. Contra Marcell. I. i. c. \. p. 9.3
1 Td fjikv did ypamjdrwv, rd de dV aypdcpoov %£($n<£>v
itapsdiSotiar.
2 Kal TCpoS ToT<3 QsioiS iyypdcpoiS, rrj$ dito Ttepdroov yrfi £00$ Ttepd-
TGOV KaftokiHrjc, EHHX.rj(5ia'-, rov Osov, rdt arto T&V QEIGOV ypapdor
fiapTvpiaS, ££ dypd<pov rtapa.866 £&$, eititicppayi^onevrjS.
3 The Arian party, to which Eusebius was attached, if he did not actu
ally belong to it, was particularly embittered against Marcellus, bishop of
Ancyra, who had shown himself their sagacious and determined opponent.
It is therefore conjectured, that to accuse him of heresy was one of the de
vices of the Arians to ruin his credit. The following, which bears upon the
subject of this section, seems dictated by the same spirit : "1 will, first of
all, set down wherein he tries to gainsay those who have written rightly and
ecclesiastically ; inveighing against the writers, and only just not engaging
in a general battle with all of them : now he contradicts Asterius, now the
great Eusebius, then he turns upon that man of God, the thrice-blessed
Paulinus . . . and passing from him proclaims war against Origen ... he
rejects all the Fathers of the Church together, satisfied with no one what
ever, except with himself." — 2b. 1. i. c. 4, pp. 19-20. " Why cast thyself over
406 APOSTOLICAL TRADITIONS.
Speaking of the observance of the Sunday instead of the
Sabbath, he says : " We have received from tradition that we
are to assemble on that day." — Comm. in Ps. xci. t. i. p. 60S ;
Nova Collect. Montf.
ST. JULIUS L, POPE, L. C.1 — " Not thus were Paul's ordi
nances : not thus have the fathers handed down to us : this is
an alien form, and a new institution. Bear with me cheer
fully, I beseech you, for what I write is for the common
weal. For what we have received from the blessed Apostle
Peter, the same do I make known to you." — Ep. ad Emebian,
n. 21, p. 13, t. v. Gotland.
LIBEKIUS, POPE, L. C.2— " This is not the ecclesiastical rule,
nor have we ever received any such tradition from the fathers,
who themselves also received (tradition) from the blessed and
great Apostle Peter." ! —Ep. ad Euseb. Spado, ap. Athan.
Hist. Arian. n. 36; and in Galland. t. v.
ST. HILARY, L. C. — See the quotation given from the Fragm.
IL'xt. vii. under the head " Apostolicity"
ST. ATHANASIUS, G. C. — " The messengers that have been
sent to you, and to others, will inform you of the contumely
and injustice which they have endured (from the Arians).
Be ye also, therefore, moved, I beseech you, not as if we alone,
but as if you also had been unjustly treated, and let each lend
his aid, as though he personally suffered ; lest the canons of the
Church, and the faith of the Church, be shortly damaged
For both are endangered, unless God speedily through you
rectify these disorders, and the Church find defenders. For
a precipice, deciding in thy writings on things which thou art ignorant of ?
Why doest thou not keep to what thou hast received from the Fathers and
teachers of the Church ? Thou introducest novelties," &c. — Ib. 1. ii. p. 53.
1 He succeeded St. Mark in the year 337, and was the strenuous defender
of St. Athanasius, whom he restored to his see. He died in 352. The edi
tion used is Gallandius, t. v. after Constant.
2 The successor of St. Julius in 352. He suffered severely from the Arian
party, and was for a time alienated from St. Athanasius. He died in 366.
Gallandius, t. v. is the edition used.
3 Ovrs Toicivrrjv TCoonoTE TtapdSo6iv e<5x°H£v Ttccpd r(Sr narepaov,
Hal OCVTGOV rtapaXafiovTwv Ttapd rov . . . nsrpov.
APOSTOLICAL TRADITIONS. 407
it is not now that the canons and statutes have been given to
the churches, but from our fathers have they been well and
steadfastly transmitted. Neither is it now that the faith began,
but from the Lord, through the disciples, has it come down to
us.1 In order, therefore, that those things, which from the
ancients have been preserved in the churches even unto us,
may not in these our days utterly perish, and that the things
entrusted to us may not be required at our hands, be ye zeal
ous, brethren, as being the dispensers of the mysteries of God,
and as witnessing these things rudely seized by others." — Ep.
Encyc. ad Ep. n. i. t. i. p. 88.
" For this has been their device and cunning (of the Arians),
and they had ever this deadly purpose, to seek to drive from
their chairs, and to hunt down those who in any place are of
the orthodox faith, and who hold to that teaching of the Catho
lic Church which has been handed down to them from their
fathers." — Apol. con. Arian (Ex Ep. Syn. Sard.) n. 37, t. i.
pp. 122-3.
" And what is strange indeed, Eusebius of Csesarea in Pales
tine — who had but the day before refused, but afterwards sub
scribed (the creed of Nicsea) — sent a letter to his church, de
claring this to be the faith of the Church, and the tradition of
the fathers."1 — Ep. de Dec. Niccen. Synod, n. 3, t. i. p. 166.
1 EH TGOV n are poor -f^i^v uaX^ nat fiefiaioas TtapESoQrjtiav. ovde
vvv YI TtiGmS rfp^aroy dXK kn ro£ nvpiov did rear juaQr/roov e
2 Amongst the documents preserved by St. Athanasius' treatise on the
Nicene creed, is the celebrated letter of Eusebius, which, before giving his
profession of faith, contains the following preamble, illustrative of the sub
ject before us: "As we have received from the bishops before us ; and in
our first catechisings ; and when we received the laver; and as we have
learned from the divine writings ; and as we both believed and taught in the
presbyterate and in the episcopate itself, so also believing now, we present
before you our faith, and it is this," &c.—De Deer. Nic. Syn. t. i. p. 187.
In the synodal epistle of the council of Sardis, held in 347, in defence of St.
Athanasius especially, we read: " For this has been their artifice and wick
edness, of this deadly purpose have they (the Arians) ever been, to strive to
trouble and persecute all those who are anywhere of the orthodox faith, and
who hold to that teaching of the Catholic Church which has been trans
mitted to them by their fathers."— Labb. t. ii. col. 664.
408 APOSTOLICAL TRADITIONS.
" But as these men, maddened by their impiety, and smit
ten with blind dizziness as regards the truth, make it their
sole business to bring accusations against the synod (of iNicaea),
let them tell us out of what sort of Scriptures they have
learnt, or from which of the holy men they have heard, the
terms which are heaped together by them 'I " * — Ibid. n. 18,
pp. 175-6.
" I exhort you, therefore, that none of you be deceived ; let
none of you be ensnared (by these Arians), but rather, now that
an impiety like the Jewish has gone forth against the faith in
Christ, be ye all zealous for the Lord, and let each one, hold
ing fast the faith received from the fathers, and which they
who assembled at Nicsea bore in memory when they wrote,
refuse to bear with those who attempt to innovate in opposi
tion to the faith. Even though they, in their writings, pro
duce expressions from the Scriptures, have nothing to do with
the writers ; even though they utter the words of the orthodox
faith, attend not to them when even speaking so, for they do
not speak with a right sentiment, but covering themselves
under words, as with a sheep's clothing, within they are in
mind Arians — in this like the devil, the leader of heresies.
For he too quoted from Scripture, but was silenced by the
Saviour. For had he thought as he spoke, he would not have
fallen from heaven." — Ep. ad Episc. ^Egypt. et Lyl. n. 8,
t. i. p. 219.
" Who ever heard such things as these ? or whence, or from
whom, have the favorers and hirelings of this heresy learnt
them ? Who, when they were catechised, ever uttered such
things to them ? . . . But if even they themselves (the Arians)
1 A little later in the same letter, he appeals in defence of the term con-
substantial, against which the Arians objected, to several of the Fathers, as
to Theognostus, Dionysius of Alexandria, Dionysius of Rome, Origen, and
subjoins to the extracts from their writings, these words: ''See then how
we demonstrate that this opinion has descended from Fathers to Fathers,
whilst you, O ye new Jews, and disciples of Caiphas, what Fathers have you
to show for your terms ? (£x Ttars'pGov sis narspaS diafteftrfnevat rrfv
TOIO.VTTJY didvoiav (XTtodeiKYvo/uev. v/u£i$ d£, GO reot 'lovdaiot)" — Ib.
n. 27, p. 183.
APOSTOLICAL TRADITIONS. 409
confess that these things are now heard for the first time, they
will not deny that this heresy is alien, and is not from the
fathers. But that which is not from the fathers, but has just
now been discovered, what else can it be l but that of which
the blessed Apostle Paul prophesied, In the last times some
shall depart from the sound faith^ &c. (1 Tim. iv. 1)2" — Or.
i. Con. Avian, n. 8, t. i. p. 325.
" Though dwelling in the desert, I have written to you these
few things, on account of the audacity of those who have
turned aside from the truth. ... I have delivered to you the
apostolic faith, as it has been transmitted to us by the fathers,
not inventing anything adventitious, but what I have learned,
that have I written harmoniously with the holy Scriptures." —
Ep. i. ad Serap. n. 33, t. i. part. 2, p. 545.
" Who then will not commend the piety of the bishops who
assembled in the synod of Ariminum ? Men who endured the
fatigues of such a journey, and the dangers of the sea, in order
to depose those who agreed with Arius, and to keep untouched
the decrees of the fathers (of Nicsea), and who executed this
purpose in a holy and canonical manner. For each of them
was persuaded that if they undid the acts of their predecessors,
a pretext was furnished to all in after times to undo in like
manner what they wrere then doing. And who would not dis
claim the rashness of Eudoxius and Acacius, who betray the
honor of their own fathers in their zeal and affection for the
Arians ? For what trust is to be put in their own acts, if the
acts of the fathers be undone ? Or how call those, to whom
they have succeeded, their fathers, of whose opinions they
have become the impugners ? . . . And what will they teach
the people who have been under their instructions ? That the
1 To d£ fj.rj EH irarspwr, dfckd vvv scpsvpeQer, ri av Eirj erspov,
So again, in his second oration against the Arians (t. i. n. 40, p. 401): "If
then neither in the divine writings is there found another wisdom besides
the Son, nor from the Fathers have we heard anything of the kind, but they
confess and write, that wisdom is an uncreated being co-existent with the
Father, His own, and the Creator of the world, this must be the Son Himself,
who, even by their own confession, coexisted with Him from everlasting."
410 APOSTOLICAL TRADITIONS.
fathers have erred ? And how will they have credence given
them on the part of men whom they themselves are actually
teaching not to obey their masters ? With what eyes will they
look upon the monuments of the fathers, whom they now call
heretics ? Why do they cry down the Valentin ians, and
Phrygians, and the Manichees, and yet give the name of saints
to men who, in their judgment at least, held the same opin
ions ? Or how can they any longer be themselves bishops, if
they were ordained (constituted), as they give out, by heretics ?
If they did indeed hold evil opinions, and have by their writ
ings led the world into error, let the very memory of them
cease for ever ; and if their writings are cast aside, go you and
cast forth their remains too from the cemeteries, that all men
may know that they were deceivers, and you parricides.1 The
blessed Apostle Paul indeed praises the Corinthians, in these
words, 1 praise you that in all things you are mindful of
me, and as I delivered unto you tJie traditions, so do you hold
them (1 Cor. xi. 2). But these men, with these their opinions
of those who have gone before them, wrill dare to address the
very contrary to the people : ' We do not praise you for being
mindful of the fathers, but we praise you rather when you
hold not their traditions.' And, in fine, let them cast a slur
on their own ignoble origin, and say, < We have sprung, not
from religious men, but from heretics.' For to say such things
is in character for men who, as I have said, betray the honor
of their fathers, and their own salvation, to the heresy of the
Arians, and who fear not to hear what is written in the divine
proverb, An evil generation curseth their fathers (Prov.
xxxii.), and the threat lying in the law against such. These
1 St. Hilary (De Synodis, n. 19, p. 518, t. ii. Ed. JBened. Veron.) has a
similar passage: " Let us bear in mind so many holy priests who are now at
rest : what will be the Lord's judgment on us, if they be now anathematized
by us? What will become of us who bring matters to such a pass, that for
asmuch as they were not bishops, we too have begun not to be such (or, we
never were such) (ut quia episcopi non fuerunt, nos quoque nee coeperimus)?
For by them were we ordained, and we are their successors. Let us re
nounce the episcopate, seeing that we have received the office from men who
were an anathema."
APOSTOLICAL TRADITIONS. 411
men, then, on account of their zeal for heresy, have a temper
thus contentious. But be ye not thereby troubled; neither
account ye their audacity, truth. For they are also even
mutually opposed to each other, and, having abandoned the
fathers, they have not one mind, but fluctuate in divers and
varied changes,1 and contending against the synod of Nicsea,
they too have held many synods, and, having laid down a faith
in each, have abided by none ; nor will they ever cease from act
ing thus, because, seeking amiss, they will not find the wisdom
which they have hated. I have accordingly, not without need,
subjoined portions both of Arms' s writings, and of what
ever else I could collect of their expositions in various synods,
that you may know, and marvel, for what they oppose an
cecumenical council, and their own fathers, without blushing."
— De Synodis, n. 13, 14, t. i. pp. 580-1. See Hid. n. 22, p. 587.
" This is sufficient to show that the phrase ' consubstantial '
is not alien, nor far from the meaning of these blessed men.
But since, as they say (for I have not the epistle in question),
that the bishops who condemned Paul of Samosata have laid
down in writing that the Son is not consubstantial with the
Father ; and that it is on account of their reverence and honor
towards the aforesaid that they are thus disposed towards that
phrase, it will be well to argue reverently with them this point
also. It is unbecoming to set them in opposition the one to
the other. For they are all fathers ; nor is it religious to set
tle that these have spoken well, and those ill ; for all of them
have gone to sleep in Christ. Nor is it befitting to be dis
putatious ; or to compare the number of those who were met
together, or the three hundred may seem to throw the lesser
number into the shade : nor again, to compare the dates, lest
those who preceded may seem to eclipse those who come after.
For they are all, as I have already said, fathers ; and any how
the three hundred did not set down in writing anything newly
1 Kal yap Hai rtoo? eavrovS dvQitirarrat, nod rcor Ttarepoov dito-
tirdvrsS, niav ovu e'xovfa rrjv yvGOtirjv, d\\d TtoiniTtaiS nal dta<pd-
412 APOSTOLICAL TRADITIONS.
invented, nor was it in any self-confidence that they became
champions of words not in the Scripture, but were themselves
impelled to it by the fathers, and used their words." ' —Ibid. n.
43, p. 605.
" It is enough to give this only for answer to such things
(from the Arians), and to say these things are not of the Catho
lic Church ; neither did the fathers think thus." a — Ep. ad
Epictet. n. 3, t. I, par. ii. p. 722.
" This is that madness and audacity of these men (Arians),
as I have already stated. But our faith is right and is derived
from the apostolic doctrine and the tradition of the fathers,
confirmed from both the Old and New Testament." — Ep. ad
Adelph.n. 6, ib. p. 730.
1 'En itaTtpwy opLi&ntvoi ual avrol rot? exeiyaov
<prjtJ.a6i. Having quoted, in the same treatise, from St. Ignatius and
other fathers, he says (in connection with the word onovdtot), " It is right
and meet thus to feel and to maintain this good understanding with the
fathers (roiavrrfy 6(*%eiv dyc&rfv 6vveidrj6iv TtpoS rovS TtarepaS), if we
be not spurious children, but hold the traditions from them, and have the
doctrine of the true religion from them (t£ avrcSy s'xojuev r«S napa-
SotftiS, nai nap" avraov TJ}V r//; evtiefieiaS di8a6Kakiay)" — lb. n. 47,
p. 608. St. Hilary, in his Libr. Contr. Const. Imp. n. 16, p. 575, t. ii.,
uses similar language: " He (Constantius) uses also even in this, as in his
preceding dealings, his habitual art, so as, under an appearance of what is
right, to confirm what is wrong, and under the name of reason he estab
lishes (what is) madness. ' I will that words not in Scripture be not used.'
Who. I ask, gives bishops this order? And who forbids a form of apostolic
preaching? Say, first, if thou thinkest what I now say right: 'I will that
there be no new medicines prepared against new poisons: I will that there
be no new wars against new enemies: I will that there be no new counsels
against new wiles.' . . . The Apostle orders novelties of words, but then he
adds profane, to be avoided: why doest thou exclude such words as are
pious?" So St. Athanasius, passim. As, for example: "But they (the
Arians) say, these things are not in the Scriptures, and we reject these
words (consubstantial, &c.) as not written. Now this plea of theirs is again
most disgraceful. For if they are of opinion that words not written in the
Scriptures are to be rejected, why do they not. for this same reason, oppose
the heap of words, not found in the Scriptures, which Arius has invented?"
— De Synod, n. 36, p. 600; see also n. 39,^. 602; n. 41, p. 603. "The
bishops did not invent these words for themselves, but, having the testi
mony of the fathers, they so wrote." — Ep. ad Afr. Episc. n. 6, t. i. par. ii.
p. 715.
TOLVTOC TrS HaQohinr1-, £HMXrj6iaS, ov8k ravra. oi
APOSTOLICAL TRADITIONS. 413
Imitating the introduction to St. Luke's Gospel, he says:
" For as much as certain persons have taken in hand to set forth
in order the books, called Apocrypha, and to mix them with
the divinely inspired writings, concerning which we have full
assurance, according as they, who from the beginning were
eye-witnesses and ministers of the word, have delivered to the
fathers,1 it has seemed good to me also, at the exhortation of
certain brethren, and having attained to this knowledge from
the beginning, to set forth in order the books than are canon
ized, and are handed down, and believed to be divine." 2 [Then
follows the well-known canon.] — Ep. Fest. 1. 1, par. ii. p. 767.
ST. CYRIL OF JERUSALEM, G. C. — See the first quotation
given under "Authority"
ST. EPHR^M SYRUS, G. C. — " Be firmly persuaded of this,
not as an opinion, but as a truth, that whatsoever has been
transmitted, whether in writing only or by word of mouth, —
and by consequence the divine names and appellations, — is
directed to this end, that we may have life, and may have it
more abundantly." — T. iii. Syr. Serm. lix. adv. Scrutat.p. 113.
ST. GREGORY OF NYSSA, G. C. — " Had it indeed been more
suitable to use the terms invented by Eunomius, the truth was
not utterly unable to find terms ; neither were they (unable)
who, after the truth, received the heralding of the mystery,
having been eye-witnesses and ministers of the word from the
beginning ; nor they who after them filled the whole world
with the truths of the Gospel ; nor again they who later, on
occasions, treated in public synod the various doubts raised
respecting dogma, whose written traditions are ever carefully
preserved in the churches." 3 — T. ii. 1. 1. Cont. Eunom. p. 318.
" Where has our Saviour said in the Gospels, that we are to
believe on one only true God ? They cannot show us this, un
less they have a new Gospel amongst them. For such as are,
oS Ttapsdotfav roi$ Ttarpdtiiv.
8 Td uavovi^o/iiEva nal TtapadoQerra, TtitfrevQevra re QeTa ei
at TtapaSotieiS eyypafpoi
414 APOSTOLICAL TRADITIONS.
from the ancients by succession even unto this present time,'
read in the churches, furnish not any such declaration as this
which says that we are to believe, and to baptize, into the one
and only true God, as these men pretend, but into the name of
the Father, and of the Son, and of the Holy Ghost."— T. ii. I.
ii. Adv. Eunom. p. 435.
" Let Eunomius tell us whence he derives this assurance ?
From what inspired declaration ? Which of the evangelists,
which of the Apostles has uttered any such declaration ? What
prophet, or lawgiver, or patriarch, or which amongst the others
whom the Holy Ghost has inspired, whose declarations are
unwritten,1 introduced any such term. Whether have we
learned in the tradition of the faith from the truth * that we
ought to believe Father, and Son, and Holy Ghost, or that He
is a creature ? How happened it that the Truth, whilst trans
mitting to us * the mystery, gave as a law faith on the Son, and
not on the creature?" — Ibid. p. 461.
" Let him then (Eunomius) first demonstrate that the
Church has vainly believed Him to be truly the only-begotten
Son. . . . And let no one put in this place that what is pub
licly confessed by us is also established by proof ; for it suffices
for a demonstration of our words that we have a tradition that
comes down to us from the fathers, like unto an inheritance
transmitted by succession from the Apostles through the holy
men that have come after them." "—Ibid. 1. iv. Contr. Eunom.
p. 554.
ST. GREGORY OF NAZIANZUM, G. C.— " May we, to the last
breath of life, confess with great confidence that excellent
1 'Ec, dpxocioov ttfxP1 T°v vvv Hard
*°H aAAoS rzS TGOV viio rov dyiov TtvEvparoS
drdypartroi zltiiv at <pwval.
3 *Ev r# irapadodei rift rtitirEGoS.
4 UapaSidovdci.
si<3 aitodsiqiv rov rj/LiETepuv Xoyov ro
;//«5 n}v Ttapd8o6iv, oiov riva H\ijpo
in r&iv dito6rokcov Sid r£>v ffpel-ffS dyioov rtapaTtenqfisvra. The ques
tion treated of in this book against Eunomius, and in the immediate con
text, is that Christ is the only-begotten Son of God, genitum nonfactum.
APOSTOLICAL TRADITIONS. 415
deposit l of the holy fathers who were nearest to Christ, and the
primitive faith ; that confession which we imbibed from our
infancy ; which we first uttered ; and with which may we de
part this life."—!7, i. Orat. 6, p. 141.
" My sheep hear my voice, that voice which I received from
the sacred oracles, which I learned from the holy fathers, and
in which I have taught at all times without varying, not
assuming various shapes according to the times ; and I will
never cease thus to teach ; with that voice was I born, and
with it will I quit this world."— T. i. Or. Z$,pp. 440-41.
" Hold fast the words imbibed from thy infancy ; 2 leave dis
cussion to wiser men. Let it suffice thee to hold to the
foundation ; let the architect build thereon. It is enough to
strengthen thy heart with bread; leave garnishings to the
rich."— /foW. Or. 26, p. 456.
ST. BASIL, G. C. — " Eunomius. — But, above all things, I
request of you who hear me, and of those who may meet with
these remarks later, to put aside all disposition to discriminate
truth from falsehood by mere numbers, giving the preference
to the more numerous body ; and not to have the understand
ing darkened by giving heed to high offices ; nor, by assigning
greater weight to the generations that have preceded us, to
close the ears against those of later date." Basil. — " What is
this that tliou sayest ? Are we not to assign greater weight
to those who have preceded us ? Are we not to show respect
both to the multitude of those who are now Christians, and of
those who have been such from the first promulgation of the
Gospel ? Are we to make no account of the dignity (or au
thority) of those who have shone conspicuous for every kind
of spiritual gift, to all of whom this impiety of thine, which
thou hast just invented, is hateful and adverse ? But, is each
of us, closing completely the eyes of the soul, and banishing
utterly from his thoughts the memory of every one of the
saints, with his heart a perfect void and swept clean, to submit
himself to thy guidance and sophistry ? Great indeed would
1 TTJV naXijv TCapaxaraQr/xyr. 2 "Exov T&r dvrrpoqxvv
416 APOSTOLICAL TRADITIONS.
be thy sway, if what the devil, with his varied wiles has never
attained to, should fall to thy lot at thy command, — if, that is,
at thy persuasion, we should judge that tradition which has
prevailed amongst so many holy men throughout the whole
of the years that have flown by, deserving of less honor than
thy impious fancy."
298. — u lie (Eunomius) begins by laying down a profession
of faith composed of simple and vague words, a creed which
some of the fathers have also made use of, when not applying
themselves to the disputes which are now under our view, but
when discoursing in simple style and cursorily in simplicity of
heart. And although Arius, as is reported, with a view to de
ceive, presented this very same profession of faith to Alexan
der (for this is what is reported), yet does he produce this
very form as agreeing with his own sentiments, and this he
does for two reasons ; one, that he may escape the imputation
of novelty, in that he receives as orthodox the profession of
faith of the fathers ; and the other, that all that have trusted
to the simplicity of the expressions might fall, without per
ceiving it, into the snares of his sophistical teaching. He, at
this same time, had this persuasion, that, whilst explaining
what is found in the fathers, he would have it in his power to
insinuate his opinions under a fair outside, and above all that
his impiety would lie concealed. Whilst, were it even de
tected, he might still have an appearance of being free from
guilt, as having asserted nothing of his own, nor from himself,
but been only the interpreter of the opinions of others. In all
1 In the appendix to t. i. part 2, will be found the entire work of
Eunomius: the context to the extract given above is as follows, p. 888:
" And to hold the teaching of our Saviour Jesus Christ in higher reverence
than any multitude of men ; than all ambitious views and fondness for dis
putation ; than all ties, whether of habit or of relationship ; and, to say all
in one word, than all those things which commonly influence the soul's
judgment; and (thus) to judge of what is said with a mind well disposed
towards truth." St. Gregory of Nyssa, in his first book against Eunomius
(t. ii. pp. 305-6), refers to this same passage of Eunomius thus: "Who asks
of the readers of this book, not to look to the multitude of witnesses, not to
regard their antiquity, nor to let their sentiments be swayed by the trust
worthiness of these men as being of greater weight?"
APOSTOLICAL TRADITIONS. 417
this he was quite unconscious of being the object of some
thing very laughable. For, after long and great praise be
stowed on the profession of faith of the fathers, he shortly
afterwards covers it with the most shameful reproaches. But,
with the view of rendering what I say plainer, I will divide
his treatise into parts, and thus examine it."
Eunomius. — " Having first set down, says he, that pious tra
dition which prevailed from the first amongst the fathers, as a
kind of gnomon and rule, let us make use of this as an accu
rate criterion in coming to a judgment on what is said." 1 . . .
Basil. — " And having set down the (afore-named) profession
of faith, he at once passes on to his interpretations ; for this
reason, amongst others, that that profession is not sufficient to
do away with the accusations under which he lies. Why then
begin with this, and not come at once to declarations which
are at once precise, and would free thee from those accusa
tions ? But now he puts forward this profession of faith as a
safe ' criterion,' and then he corrects it as containing nothing
'sound. . . . Tell me, this pious tradition of the fathers, and,
as you yourself have termed it, this ' rule and gnomon and safe
criterion,' is it now, on the contrary, proclaimed to be an in
strument of deceit, and a means of deceiving ? For ' if it suit
not those who are truly Christians, but those only who choose
rather to seem such, than to be such,' what else but this ought
to be thought of this profession of faith ? Who, not utterly
insane, would say that the rule of right was suited to men
whose minds are warped, or the gnomon of truth suited to the
enemies of truth ? . . . But, from the cause already given, he
was driven upon this manifest contradiction, in order that
wherein he praises the profession of faith, he may have the
semblance of holding with the fathers of piety, whilst where
in that he attacks it, he may open to himself a path- way for
his interpretations. Hence is it that he says of the same pro
fession of faith that it is a rule, and then asserts that it stands
al navova, dupiftsl
418 APOSTOLICAL TRADITIONS.
in need of additions in more accurate terms. Whilst, to any
one that might choose to sift this thoroughly, this very con
duct would be an indication of the very lowest degree of igno
rance. For assuredly a rule, and a gnomon, O thou wisest of
men, so long as it is wanting in nothing that constitutes a rule
and a gnomon, admits not of any addition in order to its accu
racy. For an addition supplies some omission, and if imper
fect, it could not in correctness of language receive any such
appellation."—^^. Eunom. Lib. i. t. 1, Par. 1, n. 3-5, pp.
297-301.
He says to Eunomius, who pretended to have discovered the
substance of God, " It remains then for them to assert that, by
means of words, they have discovered the substance of His di
vinity. Where are these words ? In what part of Scrip
ture are they set down ? By which of the saints have they
been handed down ?" '— 11. n. 12, p. 317. See also Ibid. I.
iii. n. 1, p. 385.
u Let tradition shame thee from separating the Holy Ghost
from Father and Son. Thus did the Lord teach, Apostles
preach, fathers preserve, martyrs confirm. Let it suffice thee
to speak as thou hast been taught, and let me not hear these
sophisms/'— T. ii. P. 1, Horn. Contr. Salell. n. 6, p. 272.
Having proved that the phrase with the Son is sanctioned
by usage and tradition, he says : " But that it is the tradition of
the fathers is not the whole of our case ; for they too followed
the meaning of Scripture, starting from the testimonies which
we just now laid before you from Scripture."— T7. iii. P. 1,
Lib. de S. Sancto, c. 7, § 16, pp. 18, 19.
" Let us now also inquire what our common notions are con
cerning the Spirit, as well these collected together, concerning
Him, from the Scriptures, as those which we have been taught
from the unwritten tradition of the fathers." *—2bid. c. ix.
§22,^.24-5.
" But what is attacked is faith ; and it is the common aim of
1 'Tito Tiro's rear dyiosv
2 'En TTj^, dypd(pov Ttapado6KGoS T&V
APOSTOLICAL TRADITIONS. 419
every adversary and enemy of sound doctrine to shake the
firmness of faith in Christ, by keeping out of sight and level
ling to the earth apostolical tradition.1 Hence, like debtors
— honest ones no doubt, — they cry out for proofs out of the
written word, dismissing the unwritten testimony of the fa
thers as worth nothing." a — Ibid. c. x. § 24, p. 29.
" They (the impugners of the divinity of the Holy Ghost)
ask us * why then, since the word in is peculiarly applicable
to the Holy Ghost, and suffices for whatsoever we conceive
concerning Him, have you introduced the new monosyllable,
saying, with the Spirit, and not, in the Holy Spirit, using
words after all neither necessary nor decreed by the churches ?'
That this word in has not been set aside as something specially
allotted to the Holy Spirit, but is common to the Father and Son,
has been declared above. I think that enough has been said to
show that it raises the thoughts of those who are not utterly
perverted, to the very highest elevation. It remains then for
me to discourse concerning the origin of the word with, its
force, and its accordance with Scripture. Of the dogmas and
teachings preserved in the Church, we have some from the
doctrine committed to writing, and some we have received,
transmitted to us in a secret manner (mystery) from the tradi
tion of the Apostles ; both these have the same force in form
ing religion (piety) : 3 and no one will gainsay either of these ;
no one, that is, that has the least experience of the ecclesias
tical laws. For should we attempt to reject, as not having
any great authority,4 the unwritten things of (our) customs,6
KoivoS GKOTtoS . . . TO tiTEpeoona Tr?$ els Xpidrdv TCiGreaoS Kara.
£K rov rrfv aitotiroXiHrfv Ttapddotiiv
2 Tds kn TGOV kyypdtpoov aitodsiZEiS ticiftowvTai, TJ]V aypacpov
Ttarepoov naprvpiav &?£ ovdsroS d^iav aTtoTte/iiTrojusvoi.
3 Taor kv rrj EKnkrjGict. TtEfyvXaynevGov doy^drGov Hal nr] >pvy ndr GOV ,
rd ukv £H Tfo eyypd(pov SidatiKaXiaS e'xoiiev, rd ds su rrf-, T<£>V dito6-
ToA.Gdr TtapaSoGscdS diadoQerra tfjuir kv juvdr^pioa Ttctpsde^d^sQa •
dnsp (X/u<porepa rrjv avrrjv i6xvv £%EI 7tpo<3 rrjv evdefieiav.
4 Avva^iv.
5 To. dypa<pa T&V &$(£v. What St. Basil comprises under the word
may be gathered from a similar passage which occurs in his brother's
420 APOSTOLICAL TRADITIONS.
we should be betrayed into injuring the Gospel even in pri
mary matters, or, rather, into circumscribing the Gospel into a
mere name. For instance, to begin with a matter that is fore
most and most common ; who has taught in writing, that they
who have placed their hopes on the name of our Lord Jesus
Christ are to be signed with the sign of the cross ? What
writing has taught us to turn, during prayer, to the east ?
Which of the saints has left us in writing the words of the
invocation in the consecration of the bread of the eucharist,1
and of the chalice of benediction ? For we are not content
with the words which the Apostle or the Gospel commemo
rates, but we also add many both before and after, as having
great force as relates to, (or, towards) the mystery, — words
which we have received from an unwritten teaching. We also
bless both the baptismal water, and the oil of unction, yea also
the person that is baptized. From what written records ? Is
it not from a silent and mystic tradition ? Nay, what written
word has even taught the very anointing with oil? And
whence learn we that a man is to be thrice dipped ? And as
to the other things touching baptism, as the renouncing Satan
and his angels, from what writing is this derived ? Is it not
from that private and secret teaching which our fathers (who
eleventh book against Eunomius (/. ii. p. 705). After citing a passage from
Eunomius (p. 904), wherein he contended that it was not " from the peculiar
nature of the rites (IQaov) and mystic symbols, but from a careful examina
tion of dogmas, that the mystery of piety was to be proved,'* he observes,
" We however believe, that by the confession of the divine names, of the
Father, I mean, and Son and Holy Ghost, the mystery of piety is proved ;
and that, by the communication of the mystic rites (tOcSr) and symbols,
salvation is confirmed. . . . For if useless is the confession of the venerable
and honored names of the Holy Trinity — useless the rites (e'Qrf) of the
Church — whilst amongst these rites is the seal, prayer, baptism, the con
fession of sins, a mind zealous towards the commandments, &c. (EY 6s
TOI$ I'Qetii rovroiS ttfrlv ?j 6(ppaylS, rj Ttpotievxrf, TO /?a7rrztf,ua, 77
roar anapTi&v tzayopKvtiiS)."
1 Td rrjS eitiKXrftiEGoS prj^ara enl ry dvadei^si rov aprov rrjS
Evxapi6rto$- kni rfi ctra8ei$ei — a Liturgical phrase, the meaning of
which is that given in the text. See Ben. Ed. in loco, and the note by
Ducceus in loco. — Renaudot (t. i. p. 241) remarks that Ttoieiv, avadEixvv-
rai, and diKxpaiveiv, have the same Liturgical meaning. (T. i. Liturg.
Orient, p. 241. Paris, 1716.)
APOSTOLICAL TRADITIONS. 421
had been well tutored in this, that reverence for the mysteries
was thoroughly preserved by silence) guarded in stillness, safe
from curiosity and idle interference ? For how could it be fit
ting to parade in writing things which it is not even lawful
for the uninitiated to look upon ? [This Disciplines Arcani
he proceeds to show to be in accordance with the old law.]
And after the same form did the Apostles and fathers, who
originally instituted the things that relate to the churches, pre
serve in secrecy and silence the reverence due to the mysteries.
For that is no mystery at all, that is brought within the know
ledge of the people indiscriminately. This is the cause of the
tradition of unwritten matters, that thus the neglected know
ledge of the dogmas might not through familiarity be despised
by the multitude. Dogma is one thing, and preaching another : '
for the former is guarded in silence, whilst preachings are
openly proclaimed. A kind of silence too is the obscurity ob
served in Scripture, which obscurity renders the meaning of
the dogmas more difficult of attainment, for the advantage of
the readers. This is the reason why we all turn towards the
east in prayer ; few, however, know that we are thereby seek
ing our ancient country, Paradise. [After citing other in
stances, he proceeds :] The day would fail me in the enumera
tion of the mysteries of the Church which are not contained
in Scripture. I omit the other instances : the very confession
of faith in Father, Son, and Holy Ghost, from what written
record have we it ? ... If these men reject the expression
used in the doxology because it is unwritten, let them produce
for us the written proofs both of the profession of faith (in
baptism), and of the other matters which we have enumerated.
Further, seeing that there are so many things unwritten, and
which have so great force as regards the mystery of godliness,
will they not allow us an expression that has come down to us
from the fathers ; an expression which we find abiding, in an
ydp Soyna, ual aXXo urjpvy jua — these are the same terms
that are used in the first sentence of this extract, and seem to mean the
secret and public doctrines of Christianity.
422 APOSTOLICAL TRADITIONS.
unpretending custom, in the churches, that have not been cor
rupted ; an expression which has no slight reason in its favor,
and which furnishes no inconsiderable completeness to the
power of the mystery?" —T. iii. p. 1, De S. Seme. c. xxvii.
§ 65, pp. 74-80. *
He returns to the same question in the following passage :
" And in reply to what is objected that the words of the doxo-
logy * with the Spirit, ' are unsupported by testimony, and not
found in Scripture, we say that, if there be nothing else re
ceived that is not in Scripture, then do not let this be received :
but, if most that is mystical is received by us though not in
Scripture, with those many other things let us receive this too.
And it is, in my opinion, apostolical to adhere to unwritten
traditions,1 for, I praise you that you have borne in mind all
my teaching, and that you keep my traditions as I delivered
them unto you (1 Cor. xi. 2) : and, Hold the tradition which
you have learned, whether by word of mouth, or by (our) epistle
(2 Thess. ii. 14) ; of which traditions the matter before us is one,
which they, who from the first prescribed and transmitted to
their successors, — usage always going hand in hand with time,
—have firmly rooted by lengthened consuetude in the churches.
If then, though destitute of proof from Scripture, we produce
before you, as in a court of justice, a multitude of witnesses,
shall we not obtain from you judgment in our favor ? I think
we shall, for in the mouth of two or three witnesses every word
shall stand (Deut. xix. 15). And if we shall also clearly de
monstrate to you, that we have with us a long period of time,
will not what we say seem probable to you, that this attack
cannot, in justice, be directed against us ? For long standing
dogmas in some way command respect, as carrying with them,
by their antiquity, reverence from a sort of grayness of age.
I will enumerate to you the supporters of this phraseology,
&c. [He then adduces extracts from the writings of St.
Irenmus, St. Dionysius of Alexandria, St. Clement of Rome,
61 oinaiy Koci TO raiS dypatpoiS TtapaSotietii napa-
APOSTOLICAL TRADITIONS. 423
Origen, St. Gregory Thaumaturgus, &c., and he applies their
testimony, and the concurrence of the churches, which he also
adduces, thus :] How then am I an innovator, and an inventor
of new phrases, when I exhibit whole nations and cities, and
usage older than the memory of man, and men who are pillars
of the Church, distinguished in every kind of knowledge and
power of the spirit, as first to use, and as supporters of this
phrase ? . . . With all well disposed men there is a sufficient
defence in what has been said, that we receive a word so be
loved and familiarly used by the saints, and confirmed by so
lengthened a use. For it is shown to have been common in
the Church, from the promulgation of the Gospel even until
now, and what is of most moment, it has been proved to have
a pious and holy meaning."— Ibid. c. 29, § 71, pp. 83-8.
" Some are carried away into Judaism, by confounding the
persons (of the Trinity), and others to Paganism, by establish
ing an opposition of natures; neither the divine Scriptures
sufficing to mediate between them, nor the apostolical tradi
tions to settle their differences with each other." Hid. c.
xxx. § 76, p. 92.
" Not to follow the fathers [he is speaking of some who re
jected the word i unsubstantial,'] and not to set their voice as of
more authority than their opinion, deserves reproof, as a thing
replete with pride."— T. iii. P. 1, Ep. 52, ad Canonicas,p. 207.
" A subversion of faith is contemplated amongst you ; a sub
version adverse to the apostolical and evangelical dogmas,
adverse also to the tradition of the truly great Gregory (Thau
maturgus), and of his successors down to blessed Musonius,
whose instructions indeed yet ring in your ears."— Ib. P. 2, Ep.
ccx. ad Primores Neoccesar. n. 3, p. 455.
ST. PACIAN, L. C.— " What ! is the authority derived from
apostolic men, from the first priests, from that most blessed
martyr and doctor, Cyprian," &c., as given under " Catholicity."
See also the extracts given under "Authority"
ST. DAMASUS, POPE, L. C.— See the extract given under "Au
thority."
424 APOSTOLICAL TRADITIONS.
FAUSTINTJS, L. C.1— " I will declare of the Holy Ghost that
He is fully God and Lord, thus taught by ecclesiastical men who
have preceded me ; who, themselves also, having been previ
ously instructed in the testimonies of the divine Scriptures by
apostolic men, have delivered them to their successors." — De
Trin. c. vii. n. 3, Galland. t. vii. p. 459.
ST. SIEICIUS, POPE, L. C. — " Wherefore following the pre
cept of the Apostle, know that it was the unanimous opinion,
as well of all our priests and deacons, as also of all the clergy,
that seeing that these men have taught otherwise than we have
received,' they ought, Jovinian, that is, Auxentius, &c., both
by the divine sentence, and our judgment, to be for ever con
demned to be without the pale of the Church.'' — Ep. v. ad
Episc. Divers, n. 4, Galland. t. vii. pp. 541-2.
" We know that many bishops, in various churches, have, so
as to cause their names to be ill-spoken of, with human pre
sumption, been so over-hasty as to change the tradition of their
fathers, and have, from this cause, fallen into the darkness of
heresy.' . . . And now, since not for the sake of examining,
but as a confirmation of the faith, your holiness has deigned
to ask, from the authority of the apostolic see, as well the
knowledge of the law, as the traditions . . . hear, as far as the
divine bounty shall till our minds, an answer to your sincere
inquiries." — I bid. Ep. viii. Sen Canones Synod. Rom. ad Epis.
GaUos. n. 2, p. 545.
" It has been arranged by apostolic discipline," &c., as given
under " Unity."
" In the council of Nicaea, the Holy Ghost favoring, at the
same time that the confession of faith was juridically confirmed,
it was the desire of the bishops there assembled together, that
the apostolical traditions * should come to the knowledge of all
1 He is mentioned, as a writer against the Arians, by Gennadius, De
Vir. Illus. c. ii. His works are given by Gallandius, t. vii.
5 Quia aliter quam quod accepimus annuntiabant.
3 Patriam traditionem mutare properasse, atque per hanc caussam in
haeresis tenebras cecedisse.
4 Apostolicas traditiones.
APOSTOLICAL TRADITIONS. 425
men. And they defined amongst other things," &G.—JUd. Ep.
viii. n. 13,^?. 548.
" Walking in the footsteps of the fathers, and instructed by
the words of Scripture,1 we teach and proclaim in the churches,
and confess the Trinity uncreated, eternal," &c. — Synod.
Hieros.ad Theoph. Alex. Galland. t. vii.j9. 613.
THEOPHILUS OF ALEXANDRIA, G. C. — " Since he has strayed
away into a different path from that pointed out by the rules of
the Apostles, he is, as a man, unworthy and profane, cast forth
from the choir of Christ, and from the fellowship of His mys
teries ; and striving, as he does, to join the tattered and anti
quated rags of the philosophers to the new and firm garment
of the Church, and to unite the true witli the false, he is driven
far away from the fathers and elders who founded the Church
of the Saviour."— Hid. Epist. Pasch. n. 9, JP. 626.
ST. EPIPHANIUS, G. C.— " As to the parentage of the three
children, Sidrach, Misach, and Abdenago, we do not meet with
anything, either in the Apocrypha, or in tradition. What then
are we to say ? Shall they, I mean Sidrach, and the rest, lead
us astray into unbeseeming assertions, and into exceeding and
unmeasured wonder at every thing that falls under our notice ?
Far be this from us. For boundaries have been fixed for us,
and foundations laid, and we have the dwelling-place of faith,
and traditions of Apostles, and sacred Scriptures, and succes
sions of doctrine, and on every side has God's truth been se
cured ; and let none of us be led astray by empty fables." —
T. 1, adv. Ilceres. (55), pp. 470-71.
" But all the divine words require not to be treated as alle
gories, but must be taken as they stand. But there needs
consideration and understanding to see the force of each state
ment. It is also necessary to use tradition : for all things
cannot be derived from the divine Scriptures ; because the holy
Apostles transmitted some things indeed in writings, and some
in tradition, as the blessed Apostle declares,2 As 1 have delivered
1 Insistentes patrum vestigiis, et scripturarum vocibus eruditi.
s Ael de nai Ttapadotiei Hexpfjtfjai • ov yap itdvra. and rr/S
426 APOSTOLICAL TRADITIONS.
unto you (1 Cor. xi. 2) ; and elsewhere, So do I teach, and so
have I delivered in the churches : Also, If ye remember, unless
you have believed in vain. Wherefore, the holy Apostles of
God have transmitted to the holy Church of God, that it is
sinful, after having determined on virginity, to turn to wed
lock."—^?;. Havre*. (61), #p. 510-11. He speaks, in the same
page, of virgins consecrated to God. See also ibid. Hcer. 64,
p. 532, B.
" Now of these which is the wiser ? This deceived man
(Aerius) who has just now obtained notoriety, and who is still
living ; or they who were witnesses before us, who held before
us the tradition in (or for) the Church,1 and who themselves
had received it from their fathers, whose fathers again had
learnt it from their forefathers, even as the Church, having
received the true faith from its fathers, retains it, together
with the traditions,' even unto this day."— Adv. Hceres. 75,
p. 910.
" Shall any one be able to annul a mother's command, or a
father's law ? Even as was said by Solomon, My son hear the
words of thy father, and forsake not the laws of thy mother
(Prov. i. 8.), pointing out that the Father, (that is, the only-
begotten God) and the Holy Spirit have taught both in writing
and without writing ; 3 and that our holy mother, the Church,
has laws abiding in her indissoluble, incapable, that is, of being
dissolved. Laws which are excellent, and all to be admired,
having been established in the Church, this deceiver (Aerius) is
again convicted. And passing this man by as a beetle, or an
insect, let us pass on, overthrowing him by the solid ground
work of the Church,4 and by the power of God."— Adv. Hares.
fS Svrarai \atifidvE6Qai. Aio rd nkv kv ypacpaXy rd de EY
i icapsSaoxav oi dyioi dno6ro\oi • o?5 q>r}6lv 6 ayioS dito6-
npo rjn&v rr/v itapdSotiiv kill
. . . -nare^i rrjv d\rjBtv^v Tti6nvy ual
8 4si$aS on syypdqxaS TE ual
*
APOSTOLICAL TRADITIONS. 427
" For, this have we by messengers required, to this have we
exhorted, and we still continue exhorting, to remove all con
tention, and to adhere to the divine law of the Apostles, and
evangelists, and fathers,1 and to the confession of the plain, and
firm and immovable, and in all points most correct, faith."-
Ib. (77), p. 1008. At p. 1015 Ibid. ITceres. 77, he gives the
profession of faith drawn up for Paulinus, bishop of Antioch,
by St. Athanasius : it begins with these words : — " I, Paulinus,
think even as I have received from the fathers, &c." a
ST. AMBROSE, L. C. — " Defending the word o^oovaiov^ he
says, " Let us, therefore, guard the precepts of the elders, and
not, with the rashness of untutored daring, violate the heredi
tary land-marks. That sealed prophetic book, not the ancients,
not powers, not angels, not archangels, have dared to open ; to
Christ alone was reserved the privilege of explaining it. Who
amongst us will dare to re-open (or, abandon) that sacerdotal
book [the decrees of the council of Nicsea], sealed by confes
sors, and long since consecrated by the martyrdom of many ?
which book they who were driven to re-open, did afterwards
seal, and condemn the cheat practised on them : they who
dared not violate it were confessors and martyrs. How can
we deny the faith of those whose victory we openly celebrate ?"
— T. ii. 1. iii. de Fide, c. xv. n. 128, p. 519.
"How is it then that the name of the council of Nicaea
is put forward, and novelties are brought in, which were
never thought of by our predecessors ? " 3 — Ibid, de Incarn.
c. vi. n. 52, p. 715. See also Ibid. Ep. xiii. n. 1, Theodos.
p. 814.
" Neither have we innovated anything ; but guarding what
was settled by Athanasius of holy memory, — who was as it
were a pillar of the faith, — and what was defined in the coun
cils held by our fathers of the old holiness, we tear not up the
land-marks which our fathers have set, nor violate the rights
1 Kal TtarspGov Beica Bed /urn.
2 OvraoS (ppovcd naBcSt Ttapskafiov aito roor TtarepGOv.
3 Nova inducuntur, quse nunquam nostri sensere majores.
428 APOSTOLICAL TRADITIONS.
of an hereditary communion." — Ibid. Ep. xiv. Theodoa. n. 7,
pp. 818-19.
"As the kingdom of God is not in words, but in power; if
a word gives offence, appeal to the power of the profession (of
faith). The profession of faith is the declaration which we
hold as handed down from our predecessors ' against the Sa-
bellians and Arians." — Ib. Ep. xlviii. Sabino, n. 4, p. 990.*
ST. JEROME, L. C. — " For your admonition concerning the
canons of the Church, we return you thanks ; but meanwhile,
know that we have had no earlier custom (or, nothing is dearer
to us) than to guard the rights of Christ, and not to move the
land-marks of the fathers, and ever to bear in mind the Roman
faith,3 commended by the mouth of an Apostle, and of which
faith the church of Alexandria boasts that it is a partaker."-
T. 1, Ep. Ixiii. ad Theopli. n. 2, col. 351. See also, for an
apostolical tradition, under the head " Lent."
Being asked whether Saturday is to be kept as a fast, and
the eucharist to be received daily, as in the Roman and Spanish
churches, he says, " I would give you this brief admonition,
that ecclesiastical traditions (such especially as are of no injury
to faith) are to be observed as they have been transmitted by
those who have gone before ; * and that a custom which pre
vails in certain places is not overthrown by a contrary custom
which may prevail elsewhere. . . . Let each province abound
1 Professio autem fidei sententia est quara adversus Sabellianos . . . ita
a majoribus traditain tenemus.
2 The author of the ancient treatise De Fid. Orthod. cont. Arian. says:
" Nothing can be more dangerous than these heretics, who ... by one
single word, as though it were a drop of poison, infect the simple faith of
the Lord's tradition, and by consequence that of apostolical tradition . . .
and if you pay a more diligent and careful attention to the reason why they
wish the word ' substance ' removed from the evangelical and apostolic faith,
and from the tradition of the Fathers (et de Patrum traditione), you will
without doubt ascertain that the Arian heresy, when reduced to a keen
analysis, is at once introduced as soon as this word is set aside." — Inter Op.
S. Ambrosii, col. 347-8, Appendix.
3 Scito nihil nobis esse antiquius quam Christi jura servare, nee patrum
transferre terminos, semperque meminisse Romanam fidem.
4 Traditiones ecclesiastics (praesertim quae fidei non officiant) ita obser-
vandas, ut a majoribus traditas sunt.
APOSTOLICAL TRADITIONS. 429
in its own sense, and account the precepts of the fathers apos
tolic laws." '— T. 1, Ep. Ixxi. ad Lucin. n. 6, col. 432-33.
" Art thou ignorant that it is the custom of the churches for
hands to be imposed upon the baptized after their baptism,
and that thus the Holy Ghost is invoked? Dost thou ask
where this is written? In the acts of the Apostles. Even
though the authority of the Scripture were not at hand,
the agreement of the whole world in this matter would
prevail as a command. For many other things also, that, by
tradition, are observed in the churches, have gained for them
selves the authority of a written law,* as the dipping the head
three times in the laver, &c." — T. ii. Adv. Luciferi. n. 8, col.
180. The above remark is by the Luciferian, but is acknow
ledged by Jerome.
ST. J. CHRYSOSTOM, G. C. — Commenting on 1 Cor. xi. 2,
That in all things you are mindful of me, and keep my ordi
nances, as I have delivered them to you. " Whence it follows
that he delivered them many things also without writing,9 as
he shows elsewhere in many places : but at that time he only
delivered (them), but now he also lays down the cause. . . .
JSut if any man seem to be contentious, we have no such (Cus
tom, nor the churches of God (16). It is therefore conten
tiousness to oppose these things, and not an exercise of reason.
. . . For we, sayeth he, have no such custom, so as to contend,
and to strive, and to oppose ourselves. And not even here
did he stop, but also subjoined, nor the churches of God, show
ing that to all the world are they opposed and in resistance, by
not yielding. But even though the Corinthians at that time
were contentious, now all the world has both received and
kept this very law. So great is the power of the crucified."-
T. x. Horn. xxvi. in Ep. i. ad Cor. n. 4, 5, pp. 267, 275.
Commenting on 2 Thess. ii. 14 : " Therefore, brethren, stand
1 Prascepta ma jorum, leges apostolicas arbitretur.
2 Etiamsi Scripturae auctoritas non subesset, totius orbis in hanc partem
consensus insta prsecepti obtineret. Nam et multa alia quae per traditionem
in ecclesiis observantur, auctoritatem sibi script® legis usurpaverunt.
3 Apa nai dypdqx&S TtoXTid Ttapedidov TOTE.
430 APOSTOLICAL TRADITIONS.
fast, and hold the traditions which you have learned, wither
by word, or by our epistle. Hence it is plain that they did
not deliver all things by epistle, but many things also without
writing, and in like manner both those and these things are
worthy of credit.1 Wherefore let us reckon the tradition of
the Church worthy of credit, it is a tradition, seek nothing
further." a — T. xi. Horn. iv. in Ep. ii. ad Thess. n. 2, p. 615.
On 2 Tim. i. 13, he says : " Not by letters only did he in
struct his disciple in his duties, but before by words also;
which he has shown often and in many other places, saying,
Whether by word, or by epistle, as from us. Let us not therefore
fancy that things regarding doctrine were spoken defectively ;
for many things did he also deliver to him without writing,1
of which therefore he now reminds him, when he said, Hold
the form of sound words which thou hast heard of me" — T.
xi. Horn. iii. in Ep. ii. ad Tim. n. 1, p. 724.
On 2 Tim-, ii. 2 — " And the things which thou hast heard of
me by many witnesses, tlie same commend to faithful men : to
faithful men, not to questioners (or, seekers), not to reasoners.4
To faithful men. To whom ? to those who betray not the gospel
which they should preach. The things which thou hast heard,
not which thou hast searched out. Yor faith cometh by hear
ing, and hearing by the word of God. But what is by many
witnesses f as if he had said : Thou hast not heard in secret,
nor in a hidden manner, but in the presence of many, with
boldness of speech. He said not, tell, but commit, as in the
case of a treasure, that which is committed is deposited in
safety." — T. xi. Horn. iv. in Ep. ii. ad Tim. n. 1, p. 732.
CENTURY v.
ST. AUGUSTINE, L. C. — " But those things which we observe,
not because written, but transmitted,5 things which are indeed
1 'ErrevBev, 8rjA.ov on ov itdvra <5t? kititir oXrjS itapeSidodar,
xai dypdcpaos, o//oz'c»5 8k no1 ~nf.lv a Hal ravrd iGnv
* Hapd8o6i'-> k6n, i^rjdkv TtXeov tyrei.
3 -ZJoAAa ydp avrcp nal aypdqzooS T
4 Ov Z,rjTr}TiKot<3 ov (5vXXoyi6TiKoi$.
6 Qua? non scripta, sed tradita custodimus.
APOSTOLICAL TRADITIONS. 431
observed throughout the whole world, it is to be understood,
that they are retained as commanded and decreed, either by
the Apostles themselves, or by general (plenary) councils, the
authority of which is most wholesome in the Church ; as that
the passion, and the resurrection, and the ascension of the
Lord into heaven, and the coming of the Holy Spirit from
heaven, be celebrated with an anniversary solemnity ; and if
there be anything else of the like nature which is observed by
the universal Church throughout its whole extent." — T. ii.
Epis. liv. n. 1, Januario, col. 185.
" The custom of our mother the Church in baptizing infants
is by no means to be despised, nor to be deemed in any way
superfluous, nor to be believed at all were it not an apostolical
tradition." l—T. iii. De Genes, ad Litt. I. x. n. 39 (al. 23),
col. 436.
" It is not to be doubted that the dead are aided by the pray
ers of holy Church, and by the salutary sacrifice, and by the
alms, which are offered for their spirits ; that the Lord may
deal with them more mercifully than their sins have deserved.
For this, which has been handed down by the Fathers, the
universal Church observes," a &c. (See " Prayers for the
Dead.")—T. v. Serm. clxxii. n. 2, col. 1196.
" Do not therefore object against us the authority of Cyp
rian in favor of repeating baptism ; but adhere with us to the
example of Cyprian in favor of preserving unity. For that
question about baptism had not then been as yet thoroughly
examined with care ; but the Church notwithstanding adhered
to a most wholesome practice, — to amend what was evil in the
heretics and schismatics themselves, but not to repeat what
had been given ; to make whole what was wounded, not to
heal what was whole. Which practice, I believe (as) coming
from apostolical tradition : as many things which are not found
1 Nee omnino credenda nisi apostolica esset traditio. On the same sub
ject he says, "This the Church always retained, always held; this she re
ceived from the faith of our forefathers ; this does she persevere in guarding
•even to the end." — T. v. Serm. clxxvi. n. i. col. 1214.
2 Hoc enim a patribus traditum, universa observat ecclesia.
432 APOSTOLICAL TRADITIONS.
in their (the Apostles') writings, nor in the councils held by
those who have come after, and which, nevertheless, because
they are observed throughout the universal Church, are be
lieved to have been transmitted and commended by none
others than themselves (the Apostles)." l — T. ix. I. ii. De Bapt.
Cont. Don. n. 12, col. 189-90.
" We do not," you say, " find that any one who had been
baptized amongst heretics was, by the Apostles, admitted with
out baptism, and received into communion." " But neither
do we find this, that any one, on coming from the heretics
amongst whom he had been baptized, was baptized again by
the Apostles. But that custom is rightly believed to have
been transmitted by the Apostles, which even then men on
looking upwards did not see had been instituted by those who
came after (the Apostles).' And many such things there are
which it would be long to enumerate. Wherefore, if what
they said was something, — they to whom Cyprian, wishing to
persuade his opinions, says, Let no one say, what we received
from the Apostles, this we follow, — with how much greater
force do we now say : What the custom of the Church always
held, what this dispute could not dissuade from, and what a
general (plenary) council has confirmed, this we follow. Add
to this, that the arguments on both sides of the dispute, as
also the Scripture testimonies having been carefully exam
ined, it may also be said : What truth declared, this we fol
low."— Ibid L iv. n. 9, col. 224.
" The universal Church holds that this has been handed
down, seeing that little infants are baptized, who certainly can
not as yet with the heart believe unto justice, and with the
mouth confess unto salvation. And yet no Christian wrill say
1 Quam consuetudinem credo ex apostolica traditione venientem : sicut
multa qme non inveniuntur in litteris eorum, neque in conciliis posteriorum,
et tamen quia per universam custodiuntur ecclesiam, nonnisi ab ipsis tradita
et commendata creduntur.
2 Sed ilia consuetude, quam etiam time homines sursum versus respi-
cientes non videbant a posterioribus institutam, recte ab apostolis tradita
creditur.
APOSTOLICAL TRADITIONS. 433
that they are baptized in vain. And if any seek for the divine
authority in this matter — though that which the universal
Church holds, not instituted by councils, but always retained,
is most justly believed to have been no otherwise transmitted
than by apostolic authority l — still are we able to conjecture
with truth of what avail is the sacrament of baptism in in
fants, from the circumcision of the flesh, which the former
people received."— Ib. L iv. n. 30-1 (o£ 23), col. 243.
" But now my mind is to urge against you the sentiments
of the bishops who have gone before us, men who treated these
divine words faithfully and memorably. [He then cites various
fathers against the Pelagians, and observes :] what they found
in the Church, they held ; what they had learned, they taught ;
what they had received from the fathers, this they delivered
to the children." 2— T. x. 1. ii. contr. Jul. Pelag. n. 19, 34, col.
973, 989.
ST. ANASTASIUS, POPE, L. C.8 — " This, then, is my opinion,
that the reading of this (Rufinus' translation from Origen) has
made it clear to the inhabitants of this city, that the author
(Origen), by throwing a kind of dark cloud over pure minds,
had in view, by his turnings and windings, to destroy the faith
of the Apostles, which has been confirmed also by the tradi
tion of the fathers.4 ... If the translator of so many evil
things coincide in them, and bring them forward as matters to
be read by the people, he has effected nothing as the result of
his labor, but by the judgment of his individual understand
ing, to (try to) subvert, on the ground of an unprecedented
assertion, things which have been held, amongst Catholic
Christians with true faith, as the alone (true), as primitive,
1 Et si quisquam in hac re auctoritatem divinam quaerat, quanquam
quod universa tenet ecclesia, nee conciliis institutum, sed semper retentum
est, nonnisi auctoritate apostolica traditum rectissime creditur.
2 Quod invenerunt in ecclesia, tenuerunt ; quod didicerunt, docuerunt ;
quod a patribus acceperunt, hoc filiis tradiderunt.
3 He succeeded Siricius in 398 and died in 401. Gallandius' edition is
used, t. viii. Bibl. Vet. Scrip.
4 Fidem apostolorum et majorum traditione firmatam.
434 APOSTOLICAL TRADITIONS.
from the time of the Apostles until now.1 Far be this from
the Catholic discipline of the Roman Church." [For continua
tion see under the head "Primacy of successors of St.
Peter"] — Gotland, t. viii. Ep. i. ad Joann. Jeros. n. 3-5, p. 247.
ST. INNOCENT I., POPE, L. C.— " If the priests of the Lord
but desired to guard entire the ecclesiastical constitutions
transmitted by the blessed Apostles, there would be no diver
sity, no variety in ordinations and consecrations. But, while
each one is of opinion that, not what has been transmitted, but
what seems good to himself, is to be held, thence, in different
places, or churches, there are seen different (customs) held or
observed : and thus scandal is given to the people, who, being
ignorant that the ancient traditions have been corrupted by
human presumption, either think that the churches do not
agree together, or that this contrariety was introduced by the
Apostles, or by apostolic men. For who knows not, or notices
not, that what was delivered to the Roman Church by Peter,
the prince of the Apostles, and is to this day guarded, ought
to be observed by all men," and that nothing ought to be
superinduced, or introduced which has not (that) authority, or
which may seem to derive its precedent elsewhere, — clear
especially, as it is, that no one has founded churches through
out the whole of Italy, the Gauls, Spain, Africa, and Sicily,
and the interjacent islands, except those whom the venerable
Apostle Peter, or his successors, appointed priests ? Let them
read whether in those provinces any other of the Apostles is
found, or is recorded, to have taught But if they read of no
other, for they never can find any other, they ought to follow
what is observed by the Roman Church from which there is
no doubt that they derived their origin, lest whilst they court
strange assertions, they be seen to set aside the source (head)
1 Nisi ut, propriae velut mentis arbitrio, haec, quse sola, qure priraa, quse
apud Cathoiicos Christianos vera fide jam exinde ab apostolis in hoc usque
tempus tenentur, inopinatae titulo assertionis, everteret.
8 Quis enim nesciat aut non advertat, id quod a principe apostolorum
Petro Romanae ecclesiae traditum est, ac nunc usque custoditur, ab omnibus
debere servari.
APOSTOLICAL TRADITIONS. 435
of their institutions.1 It is well known that your friendli
ness has often been at Rome, been present with us in church,
and cognizant of the customs which prevailed both in conse
crating the mysteries, and in the other secret (offices). We
should assuredly consider this sufficient for the information,
or the reformation, of your church, should it be that your pre
decessors have in any respect not held with, or held differ
ently from, us, had you not thought that we were to be con
sulted on certain matters. On these we send you replies, not
as thinking you in any respect ignorant, but that you may
regulate your people with greater authority ; 2 or, should any
have gone aside from the institutions of the Roman Church,
that you may either yourself admonish them, or not delay to
point them out to us, that we may know who they are who
either introduce novelties, or who think that the custom of any
other church, but that of Rome, is to be followed." ! — Ep.
xxv. ad Decentium, n. 1-3, Gotland, t. viii.j9. 586.
ST. CJELESTINE I., POPE, L. C. — " Whereas certain persons,
who pride themselves in the name of Catholic, continuing in
the condemned opinions, or wickedness, of these heretics
(Pelagius, &c.), presume to argue against the pious defenders
of the faith, and while they do not hesitate to anathematize
Pelagius and Coelestius, yet traduce our teachers as though
they had exceeded the requisite bounds, and profess that they
do nothing more than follow and approve what the most holy
see of Peter has, through the ministry of its prelates, decreed
and taught against the enemies of the grace of God, it became
necessary to inquire diligently what the rulers of the Church
of Rome have decided on this heresy, in their days. [He then
cites Innocent, Zosimus, and others ; and proceeds to another
source of evidence, the Liturgy.] Besides these inviolable
1 Ne dum peregrinis assertionibus student, caput institutionum videantur
omittere.
2 Ut major! auctoritate tuos instituas.
3 Alterius ecclesiae, quam Romanae, existimant consuetudinem esse ser-
vandara.
436 APOSTOLICAL TRADITIONS-
decisions of the apostolic see1 ... let us also look to the
sacraments of the sacerdotal supplications, which, (sacraments,
or mysteries) transmitted by the Apostles, are uniformly cele
brated in the whole world and in all the Catholic Church, that
so the law of praying may establish the law of believing." '
Ep. xxi. ad Episc. Galliar. n. 4, 12, pp. 333-5, Gotland, t. ix.
" We are indeed placed at a distance from you, but by our
solicitude we behold the whole close to us. The watchfulness
(or charge) of the blessed Apostle Peter has all men present
unto it. ... The stream of our paternal and ancient belief is
preserved pure by holy heirs ; from them it flows, free from
admixture, to their posterity, nor in that posterity has ever any
filth tainted it.3 The faithful stream retains what it derived
from its source, seeing that that is seen in its course which it re
ceived at its birth." — fb. Ep. xxii. n. 6, ad Synod. Ephes. p. 338.
ST. NILUS, G. C.— k' You ask me by your letter, whether we
ought to believe that the Holy Ghost is consubstantial with
the Father and the Son. So we hold, and believe, having
been taught by the divine fathers."— L. ii. Epist. ccx. p. 229.
ANDREW OF C.ESAREA, G. C.4— " Now I think it superfluous
to treat at length of the credibility and authority of this book
(the Apocalypse). For it is well known that those blessed
men and fathers of ours, Gregory the Theologian, Cyril of
Alexandria, and others more ancient than they, as Papias,
Irenseus, Methodius, and Hippolytus, have, on more than one
occasion, declared it to be divine and deserving of credit, and
we have, on account of what is contained in their works, come
1 Prater has . . . apostolicae sedis inviolabiles sanctiones.
2 Obsecrationura quoque sacerdotalium sacramenta respiciamus, qu® ab
apostolis tradita . . . uniformiter celebrantur, ut legein credendi, lex
statuat supplicandi.
3 Pura ab hseredibus sanctis paternse et avitae credulitatis vena servatur:
fluit ab illis incorrupta per posteros, nee hanc in his aliquis unquam liraus
infecit. Credulitas—m Mai's sixth volume of Nov. Collect. Vet. Script, p.
324, note 1, \re have: " Credulitatem pro fide finna dicit Nicetas etiam in
symboli explanatione." He also refers to Salvian (De Gubern. 1. ill 2) and
to Paulinus.
4 He succeeded St. Basil. The edition used is that given in the Bibl.
Max. SS. PP. t. v.
APOSTOLICAL TRADITIONS. 437
to the same conclusion." ' — Comm. in Apoc. Procem. p. 590,
col. 2, Bib. Max. PP. t. v.
ST. CYKIL OF ALEXANDRIA, G. C.—" The book of the Apo
calypse which John the wise wrote, and which has been
honored by the approval of the fathers."2—!7. 1, I. v. De
Ador. in Sp. et Ver. p. 188.
" I am filled with wonder that certain persons doubt whether
the blessed Virgin ought to be called mother of God, or
not. . . . This faith the divine disciples have handed down to
us, although they may not indeed make mention of the word
(SeoroKot) : so to think have we been taught by the holy
fathers."— T7. v. P. 2, Epist. i. ad Monachos, p. 3.
" But as it is likely that some may needs think that this
discourse of ours ought to be confirmed from the sacred and
inspired Scripture itself, and in addition to this may say, that
that holy and great synod (Nicsea), neither called the mother
of our Lord the mother of God, nor determined anything
whatever of the kind ; come, and to the best of our ability,
let us show plainly how the mystery of that dispensation
which was devised in Christ, has been taught us by the divine
Scripture, and also what the fathers have themselves declared,
displaying the land-mark of the genuine faith,3 the Holy Ghost
infusing into them the truth, For it was not they that spake,
as the Saviour declares, but the Spirit of God and the Father
that spake in them" — Ibid. pp. 4, 5.
" Now if the multitude of those offended be so great, ought
we not to bring into use all our skill to this duty of removing
the scandals, and set forth the sound word (or, sense) of the
faith before those who seek for the truth ; and this will be
done very rightly, if, having met with the writings of the holy
fathers, we are careful to make much of them ; and judging
of ourselves whether we are in the faith, according to what is
written (by them), we very exactly conform our sentiments
1 E quorum monumentis occasione sumpta, nos ad hoc consiliura venimus.
1 Tal<» T(Sv itarepoov rsri/uijrat
3 Tor TTS diicotiTfTov Ttidre&S opor
438 APOSTOLICAL TRADITIONS.
to their correct and irreprehensible sentiments." ' [He then
quotes the Nicene Creed.] — T. v. P. 2, Ep. iv. Nestorio, p. 22.
" As soon as he (Nestorius) had been ordained ... he set
himself eagerly to promulgate certain novel and unreasonable
things, and which are far removed from that apostolic and
evangelic faith, which our fathers ever preserved and handed
down to us3 as a pearl of great price." — 11. Ep. ix. ad
Cwlestin. pp. 36-7.
" And in order that your holiness may know clearly what
are the things which he says, and what our blessed and great
fathers (have said), I have sent certain volumes containing
portions of chapters which I have caused to be translated into
Latin, as far as this could be done by those in Alexandria. "-
11. p. 39. See also ibid, ad Acacium, p. 44. Also ib. p. 64, E.
" To hold these sentiments have we been taught by the holy
Apostles and evangelists, and the whole of the inspired Scrip
ture, and by the true agreement (confession) of the blessed
fathers." 3 — Ib. Ep. Synod, p. 75. See also Ib. Ep. ad Joan.
Ant. Ep. p. 105, E.
" But continue thou, as St. Paul says, in those things which
thou hast learned; avoiding foolish logomachies, and repu
diating the old-wives' wrords of heretics, and rejecting idle
fables, hold fast the faith in simplicity of mind ; establishing
the tradition of the Church as a foundation, in the inmost
recesses of thy heart,4 hold the doctrines which are well-pleas
ing unto God." — T. v. p. 2, Horn. viii. de Fest. Paschal, p. 94.
" Upon reading these your sacred declarations, and h'nding
1 E6TO.I 8k TOVTO Hal ndXo. opOoSs, Et rots roar dyioav
y Ttspl TtoXXov re avrovS itotEi&Jai
nal doHiiid^ovreS favrovS, Et k6n$.v kv rq ititiTEt, Hard TO
nai dvEitiXr^itToi^ d6£aiS, r«5 kv
9 Hv n&xpi itavToS T£TtjpifHa6tv oi narepet, TtapEdotidv re
3 Kal rr)<=> r&v nanapicov Ttarspoov dXrfjovS unoXoyiaS.
4 TrjS kKKXyGiac, rfjv itapddcxSiv xaQdnep n HEmrfhtov iv roi$ rrjS
Hapdia.<3 ranieiotS evriOel's. In the same homily (p. 102) he speaks thus
of St. Athanasius: "As our father and bishop, the renowned Athanasius,
that rule unswerving (or, from which we deviate not) of the orthodox faith
(6 Tr)S opQodoqov nidrs&S KO.VGOV ddidtirpotpoS) says in his writings."
APOSTOLICAL TRADITIONS. 439
that we agree with you in sentiments, for there is one Lord,
one faith, one baptism, — we gave glory to God the universal
Saviour, congratulating with each other, that both our churches
and yours have a faith that corresponds with the divine Scrip
tures, and with the tradition of our holy fathers." l—Ibid. p. 106.
See also the extract given from Ib. p. 108, under " Councils"
" Our sentiments, therefore, concerning our Lord's incarna
tion, are those which were entertained by the holy fathers be
fore us : for when reading their works we so regulate our
mind that it follow in their traces, and bring nothing new
to the orthodox doctrines." — Ib. ad Successum Ep. Diceces.
Isaur. p. 135. See also Ibid. p. 140, E.
" Those things are orthodox and irreprehensible which agree
both with the divine writings and with the faith which has
been set down by our holy fathers." 2 — Ibid, ad Theognos. et
olios, p. 153 in fine. See a similar passage, Ibid. Ep. in S.
Symb. ver. fin. p. 191. Also T. vi. L. ii. Adv. Nest. p. 33,
E. And the extract given under " Authority" from T. v.
P. ii. Apol. Adv. Arian. Anath. viii.
THEODOTUS OF ANCYRA, G. C.— See the extract given, from
Eph. Symb. under " Authority"
THEODORET, G. C.— See extract given, from T. ii. Proleg.
im, Cant. Cantic. under " Private Judgment"
" Therefore, brethren, stand fast, and hold the traditions
which you have learned, &c. (2 Thess. ii. 15). Have as the
rule of doctrine the words which we have delivered unto
you, which both when present we have preached, and when
absent we have written to you." — T. iii. Interpr. in Ep. ii.
cap. ii. Thess. p. 537.
In the dialogue between Orthodoxus and Eranistes, the fol
lowing principles are mutually acceded to : " Orthodox.— Ii
were to be desired that we agreed with each other, and pre-
1 Tail QeoTtvevtiToiS ypatpait, nat ry napadotfst TGOV dyioov
rtarepoov, 6vufiaivov6av s'xovtft
2 "OpBd yap e<5n nai ddidfiXrjra, nal raiS QetaiS Gvufiaivovra ypa-
<paiS, nal ry Tti6rei rff kHTEBei6p itapd TGOV dyiaov YIH&V Ttarspcov.
440 APOSTOLICAL TRADITIONS.
served the apostolic teaching in its purity ; but as you have, I
know not why, dissolved that unanimity, and now propose to us
new dogmas, let us, without any contentiousness, if you please,
mutually seek the truth. Eranistes.—We have no need of
inquiry ; for we accurately hold the truth. Orth.— Every
heretic thinks so ; yea, the very Jews and Gentiles fancy that
they are defending true doctrines. ... It behooves us, there
fore, not to be enslaved to any pre-conceived opinion, but to
seek for the true doctrine. Er.—l yield to your admonition.
Orth.— As you have readily accepted my first advice, 1 further
beg of you not to turn the inquiry upon human reasonings,
but to seek for the footsteps of the Apostles, and prophets,
and of the holy men who have come after them.1 For this is
the plan familiar to travellers when they have deviated from
the king's highway ;— they carefully examine the paths to see
whether there be any traces of the footprints of persons com
ing or returning. . . . And having found such they follow
them up, as dogs do, and never leave them until they recover
the right road. Er.-So let us do. ... Orth.— Well, as we
have agreed that this must be done, tell me, my friend, are
we to acknowledge the one substance of God, Father, Son, and
Holy Ghost, as we have been taught by the divine Scripture, both
old and new, and by the fathers who assembled at Nicaea? . . .
Following the decisions of the holy fathers, we hold that hypos-
tasis and person are synonymous. [At the close of each of his
celebrated three dialogues, after his citations from Scripture,
he confirms his interpretation of those texts by copious ex
tracts from the fathers.]— See Dial. i. from pp. 43-70 ; Dial.
ii. pp. 127-170 ; Dial. iii. pp. 231-262.
The following are his remarks, appended to those extracts :
« Orth.— These men were the successors of the divine Apos
tles : while some of them heard their sacred voice, and enjoyed
their admirable acquaintance (sight) ; and most of them were
adorned with the martyr's crown. Does it then seem to thee
the act of a holy man to move his tongue in reprehension
1 Kai TGOV yu«r' kueivov dyi<*>v
APOSTOLICAL TRADITIONS. 441
(blasphemy) against such men ? l Er. — I dread to do this."-
Dial. i. p. 69. See also p. 70. " Orth. — To oppose such
witnesses is the last degree of madness." 2 He repeats the
same at^?. 72, Dial. ii. And again, Dial. ii. p. 170, he uses
the same words, after having cited the fathers in support of
his second position. See also Dial. iii. p. 175, in princ.
After citing the fathers as in the preceding dialogue, at the
close of the third and last, Orthodox says : " Imitate, my
friends, the bees, arid fluttering in mind both over the mea
dows of the divine Scripture, and the fairest flowers of the
fathers celebrated of all men, form. I pray thee, in thyself, the
honeycombs of the faith." 3 — 11). pp. 262-3.
" His (Nestorius) first attempt at innovation was, that the
holy Virgin, who bore the Word of God, who took flesh of
her, ought not to be confessed to be the mother of God, but
only the mother of Christ ; though of old, yea from the first,
the preachers of the orthodox faith taught, agreeably to the
apostolic tradition,4 that the mother of the Lord is to be de
nominated, and believed to be, the mother of God. And now
let me produce his blasphemous artifice and observation un
known to any one before him." — T. iv. Lib. TIceret. Fdbul. c.
xii. p. 371. He repeats the same, t. iv. Lib. Contr. Nestor.
p. 1044 ; and speaks of Nestorius as " repudiating the words
of the holy fathers who, from the time that the Gospel was
preached, presided over (or led) the faith of the orthodox."
—Ib. 1. c.
" And the crowning point of unity is the harmony of faith ;
that no spurious doctrine has been received by you, but that
you preserve that old and apostolic teaching, which a vene
rable and gray-headed antiquity has brought down to you,
which the labors (the sweat) of virtue have nourished." — T. iv.
1 EvxyeS <5oi doxsi KOCL Hard TOVTGOV TTJV
2 To yap ro(5ovToi$ /udprvtfi OLVTITEIVEIV TfapanXrf^id's
zr>T<prjvov rjixiv kv tfavrca rd nrjpia TYI<->
4 Kara rrjv a.Tto6ro\iHrjv napadoGiv.
442 APOSTOLICAL TRADITIONS.
Epiat. Ixxv. Cleric is Beroens. See other extracts under "77*?
Church the Hxpounder of Scripture"
Having quoted several of the fathers on a point of doctrine,
he says : " But the day would fail me while enumerating
(those who maintain the same doctrine), Polycarp, and Irenaeus,
and Methodius, and Ilippolytus, and the other teachers of the
Church : we therefore in a word say, that we follow the di-
yine oracles, and all those holy men.1 For by the grace of the
Spirit they penetrated into the depths of the inspired writing,
and themselves understood its meaning, and made that mean
ing plain to those that wish to learn." — Quod post Ilumanit.
Christus sit unions Fillus et Dom. &c.— Inter. Ep. t. iv. p.
1313 in fine. See also Ep. Theod. et Alior. Ru/o, II. p. 1347.
" We have had handed down to us, and have been taught,
and we hold this Catholic and apostolic tradition and faith and
confession, that one is the hypostasis— this the heretics them
selves denominate substance — of the Father, and of the Son,
and of the Holy Ghost."— Hist. Eccles. I. ii. c. viii. p. 81 ;
Vales. Cantab. 1720. (Ex. Ep. Synod. Condi. Sardic.}
CAPREOLUS OF CARTHAGE, L. C.— See "Authority."
CASSIAN, L. C. — Having quoted several of the fathers in
opposition to the errors of Kestorius, he concludes thus : " Art
thou then the reformer of the early prelates ? 3 dost thou con
demn the ancient priests ? art thou more excellent than Gre
gory ? more to be followed than Nectarius ; to be preferred
before John, and all the priests of the eastern churches — priests
who, though they have not the same reputation as those whom
I have named, are of the same faith ? And this, as far as re
gards this matter, is sufficient ; because, when it is a question
about faith, all men are the same as the greatest, in that they
are united in fellowship with the greatest." — L. vii. De Incarn.
p. 102 ; t. vii. Bibl. Maxim. SS. PP.
ST. XYSTUS III., POPE, L. C.— See " Unity."
1 'HuslS roiS 0«z'oiS XoyioiS anoXov^ovnev xai rovrotS aitatii rolt
8 Tu ergo emendator priorum antistituiu.
APOSTOLICAL TRADITIONS. 443
VINCENTIUS OF L.ERINS, L. C. — For numerous passages on tra
dition, and for the context of the following example, see " Au
thority of the Church" " These men exhibited beforehand to
future ages in what way . . . the audacity of profane novelty
may be repressed by the authority of sacred antiquity. Neither
is this anything new ; seeing that this custom has ever prevailed
in the Church, that the more religious a man was, the more
promptly did he withstand novel inventions. Such examples
are everywhere plentiful. But not to be prolix, we will select
some one, and this in preference from the apostolic see, that
all men may see more plainly than the sun's light, with what
force, what zeal, what endeavor, the blessed succession of the
blessed Apostles ever defended the integrity of religion once
received. In days past, therefore, Agrippinus of blessed
memory, bishop of Carthage, the first of all mortal men,
against the divine Scripture (canon), against the rule of the
universal Church, against the sense of all his fellow-priests,
against the custom and institutes of our forefathers, held that
baptism ought to be repeated. . . . When therefore on every
side men reclaimed against the novelty of the thing, and all
the priests, in every direction, each according to his zeal, did
oppose ; then Pope Stephen of blessed memory, prelate of the
apostolic see, resisted, with the rest of his colleagues, indeed,
but still beyond the rest ; thinking it, I suppose, becoming,
that he should excel all the rest as much in devotion for the
faith, as he surpassed them in authority of place.1 In fine, in
an epistle which was then sent to Africa, he gave a decree in
these words, < Nothing is to be innovated, (nothing) but what
has been handed down.' a For the holy and prudent man was
aware that the nature of piety admits nothing else, but that
all things be consigned to the children, with the same fidelity
with which they have been received from the fathers ; 3 and
1 Quantum loci auctoritate superabat.
2 Nihil innovandum. nisi quod traditum est.
3 Nihil aliud rationem pietatis admittere, nisi ut omnia, quse fide a pa-
tribus suscepta forent, eadem fide filiis consignarentur.
444 APOSTOLICAL TRADITIONS.
that we ought rather to follow religion whithersoever it may
lead, not lead religion whither it may please us : and that this
is the characteristic of Christian modesty and gravity, not to
transmit to posterity of our own, but to preserve the things re
ceived from our ancestors.' What therefore was the result of
that whole business ? What indeed but the usual and accus
tomed one ? Antiquity to wit was retained, novelty exploded.
But perhaps that invention of novelty was deficient in patrons.
Nay, but it had such force of talent, such flow of eloquence,
such number of defenders, such show of truth, such testimonies
of the divine law, — but evidently understood in a new and evil
manner — that to me all this conspiracy seems utterly incapable
of being overthrown, had not that sole cause of so great a tur
moil, the very profession itself of novelty, taken in hand, de
fended, praised, left it without support." — Adv. Ilceres. n. 6.
The context of the following will be found under " The
Church the Expounder of Scripture" " Whom (the fathers)
we are to believe in this binding manner, that whatsoever
either all, or the greater part, with (or, in) one and the same
mind (or sense), plainly, frequently, unswervingly, as in a kind
of council of teachers agreeing together, have confirmed by re
ceiving, holding, and delivering it, let that be held as a thing
undoubted, certain, and settled.8 But whatsoever sentiment,
any, although he be holy and learned, although a bishop,
although a confessor and martyr, may have entertained beside
all, or even contrary to all, let that be separated from the
authority of the common, public, and general sentiment, and
placed amongst his own proper, and secret, and private slight
opinions ; lest, with the utmost peril of eternal salvation, we
do, according to the sacrilegious custom of heretics and schis
matics, having forsaken the ancient truth of universal doctrine,
follow the novelty of some one man. The holy and Catholic
consent of which blessed fathers, lest any one think that he
1 Idque esse proprium Christiana? raodestiae et gravitatis, non sua posteris
tradere, sed a majoribus accepta servare.
2 Id pro indubitato, certo, ratoque habeatur.
APOSTOLICAL TRADITIONS. 445
may rashly contemn, the Apostle says, in his first epistle to the
Corinthians, And God indeed hath set some in the Church, first
Apostles, of which himself was one; secondly, prophets, as
Agabus, of whom we read in the Acts ; thirdly, doctors, who
are now called expounders (tractatores), whom this same
Apostle sometimes also nameth prophets, for that by them the
mysteries of the prophets are laid open to the people. These
men, therefore, disposed of God, throughout times and places,
in the Church of God, whosoever despiseth them when they
concur in any one sentiment touching the understanding of
Catholic doctrine, despises not man, but God / * from the truth-
teaching unity of which men that none dissent, the same
Apostle very earnestly entreats, saying, But 1 beseech you,
brethren, that you all speak the same thing, and that there be
no schisms among you / but be you perfect, in the same mind,
and in the same judgment (1 Cor. i.) " [For continuation, see
" Unity"] — Adv. Hceres. n. xxviii.
ST. LEO I., POPE, L. C. — " It is not to be doubted that every
Christian observance is taught of God, and that whatsoever
has been received by the Church as a customary devotion is
derived from apostolic tradition, and from the teaching of the
Holy Spirit, who now also presides over the hearts of the faith
ful by His owTn appointments,2 that so all men may both obedi
ently observe and wisely understand them." — T. i. Serm. Ixxix.
(De Jejun. Pent, ii.) c. i. pp. 316-7.
" That man perishes by his own obstinacy, and by his own
madness withdraws from Christ, who follows that impiety by
which he knows that many before him have perished ; and who
thinks that is for him religious and Catholic, which, by the
judgment of the holy fathers,3 it is well known has been con-
1 Quisquis in sensu catholic! dogmatis unum aliquod in Christo sentientes
contempserit. non hominem contemnit, sed Deum.
2 Dubitandum non est omnem observantiara Christianam eruditionis
esse divinae, et quicquid ab ecclesia in consuetudinem est devotionis recep-
tum, de traditione apostolica et de sancti Spiritus prodire doctrina, qui
nunc quoque cordibus fidelium suis praesidet institutis.
3 Sanctorum patrum judicio.
446 APOSTOLICAL TRADITIONS.
demned, both in the perfidy of Photinus, and in the folly of
Manichaeus, and in the madness of Apollinaris." — 11. Serm.
xcvi. Tr. i. Contr. Eutych. c. 2, p. 373.
"This Eutyches ought not to have deviated from Catholic
tradition, but to have abided in that same belief which is held
by all men." l—Ib. Ep. xxvii. ad f "lav. Ep. Cp.p. 792.
" But lest any sinister suspicion concerning our disposition
may trouble him (Anatolius), I remove all cause of difficulty,
nor do I ask for anything which can either seem difficult, or
doubtful, but I invite him to what no Catholic may refuse.3
For known and manifest throughout the whole world are those
who, whether in the Greek or in the Latin language, have
shone in the preaching of Catholic truth ... out of whose
writings a similar and varied instruction is drawn, which as it
destroyed the Nestorian heresy, so also did it cut up this error,
which now shoots forth again. . . . But as both we, and our bless
ed fathers, whose doctrine we both venerate and follow,3 are in
the concord of one faith, as the bishops of all the provinces
protest, let the most religious faith of your clemency cause,
that a written declaration from the bishop of Constantinople,
such as beseems an approved Catholic priest, reach us, clearly
to wit declaring that, if any one, in the matter of the Incarna
tion of the Word of God, either believe or assert anything
different from what my profession, and that of all Catholics,
proclaims, him does he separate from his communion ; that
thus we may show him (Anatolius) brotherly love in Christ. . . .
But if, on the other hand, there be some who dissent from the
purity of our faith, and from the authority of the fathers,* let
your clemency allow a general council within Italy." — Ep. cxix.
ad Theodos. Aug. c. 1-2, pp. 1006-8. See also the next epistle
ad Pulcheriam August. p. 1010.
" It is not lawful to differ, not even by one word, from the
1 Quern a traditione catholica non decuerat deviare; sed in eadem
tenetur ab omnibus credulitate persistere.
2 Ad id quod nullus Catholicorum refutet, invito.
3 Beati patres nostri, quorum doctrinam et veneramur et sequimur.
* A puritate nostrae fidei, atque pat rum auctoritate dissentiunt.
APOSTOLICAL TRADITIONS. 447
evangelic and apostolic doctrine," &c., as given under " Au
thority" from Ep. Ixxxii. ad Marcian. Aug. c. i. p. 1044.
See also, under the same head, an extract from Ep. Ixxxix.
ad eumd. Marc. p. 1061, and the extracts from Ep. xc. and
Ep. xciv.
" Laudably will you embrace that doctrine which has flowed
unto us from the blessed Apostles and the holy fathers. . . .
Your diligence ought to exhort unto the benefit of faith both
people and clergy, and the whole brotherhood, in such wise as
that you demonstrate that you teach nothing new, but that
you implant in the breasts of all, those things which the
fathers of venerable memory, with a uniform preaching
taught,1 with whom our epistle in all things agrees. And this
is to be shown not merely by your own declarations, but also
by actually reading to them the foregoing passages ; that the
people of God may know, that those things are taught them
in our present instructions, which the fathers both received
from their predecessors, and delivered to their successors.
Whence, having first read the declarations of the afore-named
priests, then afterwards let my writings be read unto them,
that the ears of the faithful may have proof that we preach no
other than what we have received from our forefathers.2 In
all things, therefore, both in the rule of faith and in the ob
servance of discipline, let the pattern of antiquity be observ
ed." 3— T. i. Ep. cxxix. ad Proter. Ep. Alex. pp. 1254-5.
Of the above instructions given to the bishop of Alexandria,
he says : " And for fear lest the above-named prelate may seem
to introduce novelties and to establish his own opinions, let
the writings of the venerable fathers who have presided over
that same church (of Alexandria) be read ; and let the people
1 Quae venerandae memoriae patres consona praedicatione docuerunt.
2 Non aliud nos quam quod a majoribus accepimus praedicare.
3 Per omnia igitur et in fidei regula, et in observantia disciplinae, vetus-
tatis norma servetur. From the letters addressed to St. Leo, the following
is from Flavian, bishop of Constantinople : "We have learnt from the di
vine Scriptures to despise foolish questions and to follow the Fathers (roi$
Ttarpatiiv a.Ko\(yv§£iv\ and not to transgress the everlasting land-marks
(boundaries)." — Ep. xxii. c. i. p. 752.
448 APOSTOLICAL TRADITIONS.
be made acquainted with what blessed Athanasius, what Theo
philus, what Cyril, what also other Oriental teachers have
thought concerning the Incarnation of the Lord." — Ib. Ep.
cxxx. ad Marcian. Aug. c. 2, p. 1257. See also Ep. clx. ad
Neon. Ep. Raven, c. i. p. 1405.
SOCRATES, G. C.— " Eusebius, upon arriving at Alexandria,
speedily with Athanasius, summoned a synod. . . . For they
did not introduce into the Church some novel religious belief
of their own invention, but what, from the first, both the ec
clesiastical tradition had taught, and by the learned amongst
Christians had been demonstratively unfolded. For, in this wise,
did all the more ancient, who had expressed themselves on
this subject, leave it stated for us in their writings."—//. E.
I. iii. c. vii. p. 178. See the remarkable extract given under
"Authority? from 11. 1. v. c. x.
ARNOMUS JUNIOR, L. C.— Serapion, (the heretic) said : " I
confess that I hold his (St. Augustine's) statements as so as
sured, that the man who should think any declaration of his
deserving of reprehension, would, out of his own mouth, prove
himself to be a heretic." Arnobius replied : " You have ex
pressed my sentiment, for what I now produce from him I so
believe, and hold, and defend, as though it were the most
sacred writings of the Apostles."— Conflict. Arnob. et Scrap,
p. 233, t. viii. Bill. Maxim. SS. PP.
ST. GELASIUS I., POPE, L. C.— " If then you adhere to the
ancient faith, and which has been transmitted to us by the
holy fathers ; if your sentiments, like ours, correspond with
those which they entertained concerning the Incarnation of
the Lord our Saviour, and if you in nothing deviate from the
doctrine of the universal Church (for neither are we wiser than
our fathers, nor is it lawful for us to take upon ourselves some
novelty or other which is other than what our fathers learned
and taught), this faith let us all mutually hold in sincerity of
mind and truth of heart, and there is peace. Let us also keep
inviolate the rules which the Church has received from those
same fathers, and there is peace. Let this be a thing certain
APOSTOLICAL TRADITIONS. 449
and fixed, and there is no discord." — Supplement. Acacian. n.
13, pp. 687-8, t. x. Galland.1
SALONIUS, L. C. — " Remove not the ancient land-marks which
thy fathers set (Prov. xxiii.) By the ancient land-marks
he means the land-marks of truth and of faith which the
Catholic doctors have set from the beginning. This, there
fore, does he enjoin, that no one understand the truth of sacred
faith and of evangelic doctrine otherwise than as it has been
transmitted by the holy fathers." — Explan. Myst. in Prov.
p. 406, t. viii. Bill. Maxim.
GELAZIUS OF CYZICUS, G. C. — " This is the apostolic and
unspotted faith of the Church, which (faith) delivered from
heaven by the Lord Himself through the Apostles, the Church
reverences (as) transmitted from father to son, and retains it
now and for evermore, the Lord saying to His disciples, Going
teach all nations. ... It has seemed good to us all together
that the word ' consubstantial ' ought to be defined in the
Catholic faith, in the same way as our holy fathers, who have
lived since the Apostles, have delivered this faith." — Hist.
Condi. N'icoen. I. ii. c. xxiii. xxiv. col. 224, t. ii. Lcbbb.
Not only then, agreeably to these various opinions, so fully
expressed, has the authentic body of our Scriptures been pre
served by tradition ; but, by the same rule, has the expounding
of those Scriptures been invariably directed ; otherwise, how
is it that the washing of feet, so expressly enjoined by our
Saviour, has not been received and observed as a sacramental
institution ? Why do we not abstain from blood and from
things strangled, as the Apostles themselves ordained ? In the
first case (John c. xiii.), having washed the feet of His disci
ples, Christ says to them : If then I, being your Lord and
Master, have washed your feet : you ought also to wash one
another's feet. For I have given you an example, that as I
have done to you, so you do also. The injunction is positive. —
1 It has been doubted whether this treatise is by Felix III. or by Gelasius.
The editors (Fratres Ballerinii) of St. Leo's works seem to have proved it to
be by the latter pontiff.
450 COUNCILS.
In the second case (Acts xv.), when difficulties were raised by
the Jews against the Gentile converts, in favor of the law of
Moses, the Apostles met in council at Jerusalem ; and after
due deliberation, came to the following decision : It hath
seemed good to the Holy Ghost, and to us, to lay no further
burden upon you than these necessary things; That you abstain
from things sacrificed to idols, and from blood, and from
things strangled. Here also is the ordinance positive. But
by tradition we know that, in the first case, no obligation
of compliance was ever imposed on the faithful ; and by
tradition again we know that, in the second, the ordinance
was understood to be temporary. Every difficulty is thus re
moved, and the authority of apostolical tradition clearly ascer
tained. From the same tradition we learn the lawfulness of
infant baptism ; the validity of baptism given by heretics ; the
observation of the Sunday and many other even fundamental
doctrines and important matters of practice.
THE OFFICE OF COUNCILS.
PROPOSITION X.
The pastors of the Church, either dispersed, or convened in
council, have received no commission from Christ to frame
new articles of faith ; but to define, explain, and propound
to the faithful, what anciently was, and is, received and re
tained, as of faith in the Church, when debates and contro
versies arise about them. These definitions, in matters
relating to faith only, and propounded as such, oblige all
the faithful to a submission of judgment.
SCRIPTURE.
See the texts quoted in the section on " Authority. "
COUNCILS. 451
FATHERS.
ST. JULITJS L, POPE, L. C.1 — 4i If, as you (Arians) write, every
council has an authority not to be shaken, and the judge is dis
honored, if his judgment be sifted by others, consider, my be
loved, who they are that dishonor the council, and who they
that rescind foregone judgments. And lest I may seem, if
I were now to examine each individual's acts, to press heavily
upon certain persons; even the last of these acts — the very
hearing of which would make one tremble — is sufficient to
understand the rest which I pass by. The Arians, they who
were, on account of their irreligion, cast forth by Alexander
of blessed memory, the then bishop of Alexandria, were not
merely repelled by the inhabitants of every city, but were
also anathematized by all those who assembled together in
the great council of Nicsea. For theirs was no common
crime ; neither did they sin against man, but against our very
Lord Himself, Jesus Christ, the Son of the living God. And
yet these men, repelled as they were by the whole world, and
branded throughout the whole Church, are said to have been
now received ; — a thing which, I suppose, even you, on hear
ing, will think a fit matter for bitter grief. Who then are they
that dishonor a council ? Is it not they who set at naught the
decisions (votes) of three hundred (bishops), and prefer irre
ligion to religion ? "—Epist. ad Eusebian, n. 3, p. 4, t. v.
Galland.
ST. ATHANASIUS, G. C.— " How then, do not these men act
1 As the extracts given in this section are intruded to relate to the gene
ral councils held during the five first centuries, the notices of councils
which occur in St. Cyprian, Firmilian, Eusebius, and others, are omitted.
The following extracts, however, from Tertullian, may be cited to show the
antiquity of such assemblies, and that one of their recognized offices was to
determine what writings were, and what were not, to be received as genuine
parts of holy Scripture: " Aguntur praeterea per Graecias ilia certis ex locis
concilia ex universis ecclesiis, per quae et altiora quceque in commune trac-
tantur, et ipsa reprcesentatio totius nominis Christiani magna veneratione
celebratur."— De Jejuniis, n. 13. Sed cederem tibi, si scriptura Pastoris,
quae sola mcechos amat, divino instrumento meruisset incidi, si non ab omni
concilia ecclesiarum etiam vestrarum, inter apocrypha et falsa judicaretur,
adultera et ipsa," &c.— De Pudwit. n. 10.
452 COUNCILS.
most unjustly, even in thought only to reclaim against so great
and oecumenical a synod ? * How, do they not act against all
right, to dare to look with adverse eyes on decrees so laudably
passed against the Arian heresy?" — T. 1, Ep. De Decret.
Nicazn. Syn. n. 4, p. 166.
" If their belief were orthodox, they would be content with
the faith laid down by the whole oecumenical synod held at
Nicaea ; and if they thought themselves slandered, and without
cause denominated Arians, they ought not to exert themselves
so, to alter what was written against Arius; lest what was
written against him, should seem defined against them. . . .
They who dare to contend against what has been well decreed,
and take upon themselves to make written statements in oppo
sition to those decrees, what else do they do but condemn the
fathers, and stand up for the heresy against which they (the
fathers) were, and against which they appeared ? "• — T. 1, Epist.
ad Episc. ^Egypt. et LyU. n. 5, p. 217. See also n. 8, p. 219
of the same epistle, given under " Tradition" where see also
the extract from De Synodis, n. 13, 14.
ST. PHCEBADIUS, L. C.a — " For, what cause, or reason is there
why what has been handed down to all the churches to be
believed and taught, and which the apostolic men, our fathers,
purified by the Holy Spirit, from a Catholic motive, set down,
— as a kind of barrier in defence of the truth, by which they
might obstruct every approach to pestilential doctrine, — in
opposition to all heresies, and especially the Arian, should now
OVTOI Hdv irOv/uov^evoi novov dvriheyeiv rfi rotiacury
tiwodcp. This principle is advanced in a variety of
forms by St. Athanasius, in his writings against the Arians. "If, the
devil having sowed this perverseness in these men, they feel confidence in
the evil things which they have invented for themselves, let them clear
themselves in those matters proved against them as declared heretics, and
then it will be their time to find fault, if they can, with the decrees passed
against them. For no one that has been convicted of murder or of adultery
is at liberty, after the trial, to find fault with the sentence of the judge,
why he spoke in this way and not in that." — Ibid. n. 2, p. 165.
1 A Gaulish bishop who flourished about the year 357. He was much
engaged in the Arian controversy. The edition used is that given by Gal-
landius, t. v.
COUNCILS. 453
be the object of no small labor and striving, that it may be
removed, on the part of those who are favorable to what has
condemned the Arian defilement ? " — Tract, de Orthodox. Fide
Contr. Arian. c. 1, t. v.p. 258, Gallaiid.
ST. BASIL, G. C. — " I am persuaded that this will not meet
with any opposition on your parts, and that the brethren afore
said will be perfectly satisfied with this, that you make open
profession of that faith set down by our fathers who assembled
at Nicsea, and that you reject not anything there declared, but
feel assured that the three hundred and eighteen who met there
in harmony, spoke not but under the influence of the Holy
Spirit." l—T. iii. P. 1, Ep. cxiv. Cyriaco.p. 297.
ST. EPIPHANIUS, G. C. — " Synods create security on the point
that falls under notice from time to time." a — Adv. Hceres.
(74), ^>. 904. For context, see "Authority."
" Others there are who seem to act like children ; daring, in
opposition to existing customs, — separating from the orthodox,
and forming a party to themselves, — even without any deci
sion of an oecumenical synod, to rebaptize those who come
unto them from the Arians ; the matter not having been, as I
have said, decided by the decree of a synod." 3 — Adv. Hceres.
Expos. Fidei, p. 1095.
ST. GREGORY OF NYSSA, G. C. — " Had it indeed been more
suitable to use the terms invented by Eunomius," &c., as given
under " Tradition" from T. ii. 1. 1, Contr. Eunom.
ST. GREGORY OF NAZIANZUM, G. C. — " In the holy synod of
Nicsea, and in the number of the select, whom the Holy Spirit
had united together,4 he (St. Athanasius), as far as in him lay,
stayed the distemper (of Arianism)." — T. i. Orat. xxi. p. 381.
" Seeing that many have approached to your piety to seek
for full assurance concerning the faith, and that you have
1 OVH avev rffy TOV dyiov itreviiaroS evepyEiaS kqfiey^avTo.
2 IIpo's yap TO -vnoitircTov kv Haipca nal Kaip&j at dvroSot rrjv
TCOIOVVTOLI.
TOV
* OvS TO itvEvna. TO dyiov Et$ ev
454 COUNCILS.
therefore, from affection towards me, asked me for a brief
statement, and rule of my sentiments, I have accordingly writ
ten to you, what in fact you knew before my communication,
that I never have preferred, and cannot prefer, anything to the
creed of the fathers who assembled at Nicaea, for the over
throw of the Arian heresy : of that faith I am, and shall, with
God's help, continue to be, adding in explanation what was
imperfectly said in that creed concerning the Holy Ghost, —
from that question not being then mooted, — that we must re
cognize Father, Son, and Holy Ghost as of one divine nature
(divinity), acknowledging the Spirit also as God. With men
who thus hold, and teach, hold communion, as we do ; but
turn from those who hold otherwise, and account them aliens
botli from God and the Catholic Church." ' — T. 1, or. Hi. ad
Cledon. pp. 745-6.
ST. AMBROSE, L. C. — "This was written (that Christ was
a creature) in the synod of Ariminum, and with cause do I
abhor that council, following, as I do, the declaration of the
council of Nicaea, from which neither death nor the sword
will be able to separate me." — T. ii. Ep. xxi. Valentiniano,
n. 14, p. 862. See also the extracts, given under " Tradi
tion^ from T. ii. 1. iii. de Fide, c. xv. n. 128 ; and Ep. xiv.
Theodosio, n. 7.
ST. DAMASUS, POPE, L. C. — " When, in times past, the poison
of the heretics began to spread itself, as it now does once
more, and when especially the blasphemy of the Arians first
sprang up, our forefathers, the three hundred and eighteen
bishops, and they who were sent from the city of the most
holy bishop of Kome (St. Sylvester), assembled in council at
Nicaea, and raised up a wall against the weapons of the devil,
and by this antidote repelled the cup of death. . . . Your up
rightness perceives that that faith alone which was settled at
Nicaea, by the authority of the Apostles,3 is to be held fast
with unswerving firmness : in this faith, with us, those of the
1 AXXorpiov 5 rjyov, nal rov Qsov xal r?;5 KabohiH
1 Quae apud Nicaeam apostolorum auctoritate fundata est.
COUNCILS. 455
east, who acknowledge themselves Catholics, as well as those
of the west, glory." — Ep. 1, Synod, t. vi. p. 321, Gotland.
" Bear diligently in mind, as well the faith transmitted by
the Apostles, as that also especially which was delivered in
writing by the holy fathers in the council of Nicsea; and
setting your feet firmly on that faith, remain immovable." —
Ep. ii. Orient. Labbe, n. 1, col. 866.
ST. SIEICIUS, POPE, L. C. — " In the council of Nicaea," &c.,
as given under " Tradition" from Ep. viii. n. 13.
CENTTJKY V.
ST. AUGUSTINE, L. C. — " Those things which we observe,
things not written, but transmitted, which are indeed observed
throughout the whole world, it is to be understood that they
are retained, as commanded and decreed, either by the Apostles
themselves, or by general councils, the authority of which is
most wholesome in the Church." ' — T. ii. Ep. liv. n. 1, Janur
ario* col. 185. For context, see " Tradition."
" With how much greater force do we now say : What the
custom of the Church always held, what this dispute could
not dissuade from, and what a general council has confirmed,2
this we follow." — T. ix. I. iv. De Baptis. Contr. Donat. n. 9,
col. 224. For context see " Tradition"
Speaking on the same subject as that treated of in the pre
ceding extract, viz. the question of rebaptizing those who had
been baptized by heretics, he says : " Nor should we ourselves
dare to assert anything of the kind, if we were not supported
by the most concordant authority of the universal Church ; to
which also he (St. Cyprian) would without doubt have yielded,
if at that time the truth on this question, already made clear
and declared, had been established by a general council.3 For
1 Datur intelligi vel ab ipsis apostolis, vel plenariis conciliis, quorum
est in ecclesia saluberrima auctoritas, commendata atque statute retineri.
2 Quod plenarium concilium confirmavit, hoc sequimur.
3 Nisi universas ecclesiae concordissima auctoritate firmati ; cui et ipse
sine dubio cederet, si jam illo tempore quaestionis hujus veritas eliquata et
declarata per plenarium concilium solidaretur.
456 COUNCILS.
if lie praises and exalts Peter for bearing with patience and
friendliness the being corrected by one and that a later col
league, with how much greater readiness would he, with the
council of his province, have yielded — the truth having been
made manifest — to the authority of the whole world ? " — Ibid.
1. ii. n. 5 (al. 3), col. 184.
He says on the same subject, " This custom 1 believe comes
(or, as coming) from apostolical tradition ; as there are many
things which are not found in their writings, nor in the coun
cils of those who came later,1 and which nevertheless, because
they are held throughout the universal Church, are believed
to have been transmitted and commended by none but they."
—Ibid. 1. ii. n. 12, col. 189-90. For context see "Apostolical
Traditions."
ST. CYRIL OF ALEXANDRIA, G. C. — See the extract, from T.
v. P. ii. p. 22, given under " Tradition"
" But that we throughout follow the sentiments of the holy
fathers, and especially of our blessed, and everywhere celebrated
father, Athanasius, refusing to vary from them at all, even in
the slightest manner, let your holiness be assured, and let no
one else have any doubt. I should have added many passages
borrowed from them, giving credit to my words by theirs,
were I not afraid of the length of my letter, which might
thereby become tedious. And in no wise do we suffer to be
shaken by any one, the faith defined, or the symbol of faith
settled, by our fathers, who assembled, in their day, at Xicaea.
Neither do we allow ourselves, or any other to alter a word
there set down, or even to omit a single syllable, mindful of
that saying : Remove not the ancient land-marks which thy
fathers have set. For it was not they that spoke, but the
Spirit Himself of God and the Father."— T. v. P. 2, Ep. ad
Joan. Antioch. Episc. p. 108. See also Ib. in S. Symbolum,
p. 175, D. E. and T. vi. Z. 1, ad Nestor, p. 20, D.
" That Christ presided invisibly at the holy and great synod
1 Sicut multa quae non inveniuntur in litteris eorum, neque in conciliis
posteriorum.
COUNCILS. 457
(Nicsea), how can it be doubted?" ' — T. vi. Ep. in 8. Sym-
bolum, p. 175.
ST. ISIDORE OF PELUSIUM, G. C. — [Having mentioned a great
variety of errors on the three persons of the Trinity, he says :]
" We ought not to follow the decisions of men laboring under
such disorders, but to derive our demonstrations from the
judgment of men free from all disorder,2 and to cleave to the
holy synod which assembled at Mcaea, nothing adding (thereto),
nothing diminishing ; for that synod being divinely inspired,
taught the true doctrine."5 — Z. iv. Ep. xcix. p. 467.
THEODORET, G. C. — " These things have been transmitted to
us, not only by the Apostles and prophets, but also by those
who have interpreted their writings, by Ignatius, &c. . . . and
by the holy fathers who assembled at Nicsea, whose confession
of faith we keep as a paternal inheritance, and we call those
who dare transgress against the above, adulterate, and enemies
of the truth."—!7, iv. Ep. Ixxxix. Elorentio, p. 1160. For
context see " Church the Expounder of Scripture" where
also see Ibid. Ep. xc. Lupicino.
THEODOTUS OF ANCYRA, G. C. — " These are the words of the
fathers (the Nicsean creed), which lay down for us the faith
regarding the only-begotten ; guiding right, as a rule, every
human thought. . . . Every one who thinks differently from
this exposition (of faith), is an alien from Christianity, &c.," as
given under "Authority," from Expos. Symbol. T. ix. Galland.
CAPREOLUS OF CARTHAGE, L. C. — See the extract, given
under "Authority," from Ep. ad Condi. Ephes. T. ix. Galland.
VINCENTIUS OF LERixs, L. C. — " The Church of Christ, a
sedulous and careful keeper of the doctrines deposited with
her, changes nothing in them ever, diminishes nothing, adds
nothing; she cuts not off things necessary, she puts not on
things superfluous ; what is her own she loses not, what is
another's she usurps not. [See continuation under i Author-
1 TlpoedpoS rfv dopdrco1-, ri?$ dyiaS . . . Gvvodov 6 XpidToS
2 'And rrjs TGOV vyiavovr&v xpidfooS ka^fidvEiv rd?
yap
458 COUNCILS.
ity.'] In fine, what else has she ever endeavored by the de
crees of councils, but that what before was simply credit
ed, should be more diligently believed ; that what before
was preached more sparingly (slowly), should afterwards be
preached more instantly ; that what before was more securely
reverenced, the same afterwards should be more carefully
cherished? This, I say, and nothing else, has the Catholic
Church, provoked by the novelties of heretics, ever done by
the decrees of her councils ; nothing, to wit, but what she
previously had received from her forefathers by tradition alone,
that same she consigned thenceforward to posterity by writing
also ; by comprising a great sum of things in a few words, and
oftentimes, for a more luminous understanding, by marking
with the propriety of a new appellation, an old article (sense)
of faith." ' — Adv. Ilwres. n. xxiii.
ST. LEO L, POPE, L. C. — See the extract, from Ep. xc. given
under " Authority f."
ST. GELASIUS L, POPE, L. C. — See the extract, from T. x.
Gotland, p. 677, given under " Primacy of the Successors of
St. Peter."
OECUMENICAL COUNCILS.
As the Christian faith spread, and churches were formed, no
sooner was that faith endangered by innovation, the order of
discipline disturbed, or other controversies excited, than re
course was had to synods, or councils. In these, the convened
ministers of religion, by deliberation and a united effort, were
enabled to oppose the progress of error, and to re-establish, or
to maintain, concord and the order of discipline. But it was
not before the fourth century, when Constantine had embraced
1 Hoc, inquam, semper, neque quicquara praeterea, haereticorum novi-
tatibus excitata, conciliorum suorum decretis catholica perfecit ecclesia,
nisi ut, quod prius a majoribus sola traditione susceperat, hoc deinde pos-
teris etiam per scripturae chirographum consignaret : magnam rerura sum-
mam paucis litteris comprehendendo : et plerumque propter intelligentise
lucem, non novum fidei sensum novae appellationis proprietate signando.
COUNCILS. 459
the Christian belief, and the Arian controversy had convulsed
the Christian world, that a general meeting of distant prelates
was deemed necessary, or could have been accomplished,
though necessary. At all times provincial synods had met ;
an intercourse among the churches was maintained, the apos
tolic faith, through a succession of pastors, was preserved in
violate ; and error was successfully opposed. The following
is a brief account of the four general councils held during the
fourth and fifth centuries.
CENTURY IV.
COUNCIL OF NKLEA, G. C. — In the year 325, the first general
council met at Nice, or Nicsea, in Bithynia. It was composed
of three hundred and eighteen bishops.
Arius stated his opinions before the council, which con
demned them as heretical, and drew up a creed, or profession
of faith, as a summary especially of the true doctrine on the
points which Arius had assailed.
The council also considered the case of Miletius ; deter
mined the time for the due celebration of Easter ; and passed
several canons of ecclesiastical discipline.
Into the creed was introduced the term consubstantial; thus,
" marking with the propriety of a new appellation, an old ar
ticle of faith," as St. Vincent of Lerins remarks. Whereas,
to signify that nothing new, beside the word itself, was intro
duced, or intended, St. Athanasius, who was present, notices
that the creed is thus prefaced : " Behold, what is the faith of
the Church.". He adds : " They (the fathers at Mcsea) wrote
indeed respecting Easter, ' It has seemed good, as follows ; '
for it did then seem good that there should be a general com
pliance: but as regards the faith they wrote not, 'It has
seemed good,' but, ' Thus believes the Catholic Church ; ' and
at once confessed how they believed, thereby to show that their
sentiment was not novel, but apostolical, and that what they
wrote down was not a discovery of their own, but the same as
the Apostles had taught," — De Synod, n. 5, T. i. p. 575.
460 COUNCILS.
Many of the preceding extracts, given in this section, speak
in direct terms of the inviolable authority of the council of
Nicsea. Every succeeding general council ratified the decrees
of that synod ; and the local synods that allude to its doctri
nal, or even disciplinarian, decisions, speak of them, as was to
be expected, in terms similar to those which we have seen em
ployed by the fathers. Thus the council of Ariminum, held
in 359, says : "It is unbeseeming, and against all right, to
change anything in those things rightly and justly decreed and
established publicly at Nicaea . . . the doctrine and prudence
of which have been made known, and proclaimed in the ears
and understandings of all men. . . . Suffer us to abide in those
decrees and institutes of our forefathers, who, as we have said,
did all with wisdom, and prudence, and the Holy Ghost."-
Labbe, T. ii. col. 795-9. So also the council of Alexandria,
held in 362. See the synodal epistle, Labbe, T. ii. col. 813,
A. D. And in the second council of Alexandria, held in 363,
Britain is named amongst the other countries that had received
the decrees of Nica?a. — Lfibbe, T. ii. col. 825, II. See also
Condi. Ayuil. (A. D. S$l).—Labbe, T. ii. col. 990, B.
COUNCIL OF CONSTANTINOPLE, G. C. — In 381, the second
general council met at Constantinople. It was composed of
one hundred and fifty bishops of the eastern church, who con
firmed the Nicene creed, to which several additions were made
in further explanation of the faith of that creed; in opposi
tion to the novelties of Macedonius who denied the divinity of
the Holy Ghost ; in explanation of the doctrine of the incar
nation of our Lord, and in manifestation of the true Church
which they defined as being " One, holy, Catholic, and apos
tolical." This enlarged creed still commonly bears the name
of the Nicene creed, as being substantially the same, as the
synodal epistle testifies : " Having then met together at Con
stantinople, in accordance with the letter of your piety (Theo-
dosius), we renewed in the first place our unanimity with each
other, and then pronounced certain brief decrees, both con
firming the faith of the Nicene fathers, and anathematizing
COUNCILS. 461
the heresies which have sprung up against it. In addition to
this, we have also established certain canons for the right order
ing of the churches ; all which things we have subjoined to this
our letter."— _£/?. Synod. Theod. Ldbbe, T. ii. col. 946. And
again in the conciliar epistle to Damasus, Ambrose, and the
bishops of the west : " We have suffered persecution, . . . for
the sake of the evangelic faith which was ratified at Nicsea,
in Bithynia, by the three hundred and eighteen holy and godly
fathers. For it is needful that this faith be approved of both
by us, and by you, and by all those who do not pervert the
word of the true faith ; seeing that it is the most ancient, and
accordant with our baptism, and teaches us to believe in the
name of the Father, and of the Son, and of the Holy Ghost."
— Ib. col. 964. So also in the first of the seven canons of the
council.
CENTURY V.
COUNCIL OF EPHESUS, G. C. — This, the third general council,
assembled at Ephesus, in the year 431. It was composed of
more than two hundred bishops, amongst whom St. Cyril of
Alexandria, who represented Celestine, bishop of Rome, bore
the principal part. As St. Athanasius against Arius, so St.
Cyril was the most active in opposition to Nestorius, bishop of
Constantinople, against whose errors especially this council
was convened. Nestorius asserted two persons in Christ, and
affirmed that the Blessed Virgin ought not to be called Theo-
tocos, mother of God, (lit. bringer forth of God), but Christo-
tocos, mother of Christ.
In condemning the errors of Nestorius, the synod did not
promulgate a new creed, nor make even any additions to those
creeds already in existence, but contented itself with ratifying
that of Mcaea,1 which, in the acts of the council, is spoken of
1 In consequence of a deception practised on some of the faithful by the
Nestorian party, who palmed a creed of their own on the unsuspecting, as
the creed of Xicaea, a canon was passed, in accordance with an application
made by the presbyter Charisius, declaring it "to be unlawful for any one
to bring forward, or to write, or to compose another creed (faith) besides
that denned by the holy Fathers who, with the Holy Spirit, assembled at
462 COUNCILS.
in terms of the highest veneration, by the various fathers as
sembled at the council. Thus St. Cyril : " This man, as soon
as he was ordained, and ought to have aided unto good, by his
exhortations, both the people who lived there and the stran
gers . . . made it his endeavor to utter certain absurd and irra
tional things, and which are as far as possible from that apos
tolic and evangelic faith, which our fathers in every way pre
served, and transmitted to us as a most precious pearl." — T. ii.
Condi col. 342.
"And why (says John, Bishop of Antioch, to his friend Nes-
torius), if your mind entertains the same opinion as the fathers
and doctors of the Church — for this we have heard said con
cerning you by many persons who are our mutual friends —
why does it grieve you to make known a pious sentiment by a
suitable word?" — Ib. col. 390. See also the various declara
tions of the fathers, when the letter of St. Cyril, explaining
the orthodox faith, was read : that Cyril's letter but " set forth
more fully what the Xicene fathers had declared more briefly."
— Lalle, t. ii. col. 462-3, et seqq. See also the letter of Capreo-
lus of Carthage, given under "Authority" I append the ac
count given of this council by St. Yincentius of Lerins, who
wrote but three years after its decrees were published.
YINCENTIUS OF LERINS, L. C. — "We said also that, in eccle
siastical antiquity itself, two things were earnestly and studi
ously to be observed — things to which they who would not be
heretics ought in every way to cling. The first is, if there be
anything of old decreed by all the priests of the Catholic
Church by authority of a general council ; the second is, that
if any new question should arise, wherein that (decree) be not
found, recourse is to be had to the sentiments of the holy
fathers, (but) of those only who, in their respective times and
places, persevering in the unity of communion and faith, were
Nicaea."— T. iii. Labb. col. 690. The full account of this transaction, and
of the occasion and meaning of this decree, which has been much misunder
stood, or misrepresented, will be found in the sixth action of the council,
Labb. t. iii. col. 671-90.
COUNCILS. 463
approved (probable) masters ; and that whatsoever they should
be found to have held in one sense and consent, should be,
without any scruple, judged to be the true and Catholic doc
trine of the Church, which, lest we might seem to advance
rather of our own presumption than from ecclesiastical au
thority, we adduced the example of the holy council, which,
nearly three years since, was celebrated at Ephesus in Asia,
under the consulship of the most illustrious Bassus and An-
tiochus. In which council, when the question was discussed
about authorizing rules of faith, lest there might haply some
profane novelty creep in there, as happened in the perfidy of
Ariminum, this seemed, to all the priests who had assembled
there, nearly two hundred in number, the most Catholic, the
most faithful, and the best thing to be done, that the senti
ments of the holy fathers should be brought forward, of whom
it was certain that some had been martyrs, others confessors,
whilst all had been, and had remained, true Catholic priests ;
in order, to wit, that out of their consent and verdict, the re
ligion of ancient doctrine might be duly and solemnly con
firmed, and the blasphemy of profane novelty be condemned.1
Which having been so done, that impious Nestorius was law
fully and deservedly judged to be adverse to Catholic an
tiquity, but blessed Cyril to have agreed with holy and sacred
antiquity. And to the end that nothing might be wanting
which procureth credit, we set forth also the names and num
ber of those fathers (although we did not remember the order),
according to whose conspiring and concordant sentiment, both
the sayings of the sacred law were expounded there, and the
rule of divine doctrine was established. Neither will it be
superfluous, for strengthening the remembrance, to repeat
them here also.
" These, therefore, are the men whose writings were cited in
that council, either as judges or as witnesses. [He then names,
1 Ut scilicet rite atque solemniter ex eorum consensu atque decreto an-
tiqui dogmatis religio confirmaretur, et prophanae novitatis blasphemia
condemnaretur.
464 COUNCILS.
of the Eastern Church, St. Peter of Alexandria, St. Athanasius,
St. Theophilus, St. Cyril of Alexandria, St. Gregory of Na~
zianzum, St. Basil, St. Gregory of Nyssa, and continues :]
But that not Greece alone, or the east only, but that also the
western and Latin world, might be proved to have been always
of that sentiment, some letters of St. Felix Martyr, of St.
Julius, bishops of Home, which they wrote to certain men,
were also there read. And that not only the head of the
world,1 but also the other parts (the sides), might give testi
mony to that judgment, from the south they brought forward
the most blessed Cyprian, bishop of Carthage, and martyr ;
from the north, St. Ambrose, bishop of Milan. These, there
fore, are all who, equal to that sacred number of the Decalogue,
were produced at Ephesus as masters, counsellors, witnesses,
and judges:2 that blessed synod holding their doctrine, follow
ing their councils, believing their testimony, obeying their
judgment, without being wearied, without presumption, with
out favor, gave sentence concerning the rules of faith.3 And
although a much greater number of fathers might have been
alleged, yet was it not necessary ; because it was not fit that
the time of business should be occupied with a multitude
of witnesses, and no one doubted that those ten did think
little other than all the rest of their colleagues.
"After all these things, we also added the sentence of
blessed Cyril, which is contained in the ecclesiastical acts them
selves (of that council). For when the epistle of St. Capreolus,
Bishop of Carthage, had been read, who aimed at and entreated
nothing else, but that, novelty being overthrown, antiquity
should be defended, Bishop Cyril spoke and gave his defini
tion in this sort — which it does not seem out of place to insert
also here— for thus he says at the end of the acts : < And this
epistle,' he said, 'of the venerable and very religious Capre
olus, Bishop of Carthage, which has been read, shall be con-
1 Et ut non solum caput orbis, verum etiara latera.
2 Magistri, consiliarii, testes, judicesque.
3 De fidei regulis pronunciavit.
COUNCILS. 465
signed to the faithful keeping of our acts: his sentiment is
clear ; for he desires that the old dogmas of the faith be con
firmed, but that new dogmas, superfluously invented, and im
piously spread abroad, be reprobated and condemned.' All
the bishops said, with acclamation, ' These are the words of
all ; this we all say ; this is the wish of all.' What then were
the words of all ? what the wishes of all ? but that what was
of old delivered might be retained, what was lately invented
be rejected. After that, we admired and highly commended
the so great humility and holiness of that council ; that so
many priests, almost the greater part of whom were metropoli
tans, of such erudition, and of such learning, that they were
almost all sufficient to have disputed concerning doctrines,
whose very assembling might therefore seem enough to have
added confidence to attempt and decree something of them
selves, yet did they innovate in nothing, presumed in nothing,
arrogated nothing to themselves ; but in all ways were most
careful not to deliver anything to posterity, which themselves
had not received from their fathers ; l and not only disposed
well of the business then present, but left an example to those
who should come after them, that they, too, namely, should
reverence the doctrines of sacred antiquity, but condemn the
inventions of profane novelty. We also inveighed against the
wicked presumption of Nestorius, for that he boasted of him
self as the first and the only one to understand the sacred
Scripture, and that all those had been in ignorance, who,
before him, in their office of teachers, had handled the
divine words ; a that is, all the priests, all the confessors and
martyrs, of whom some had explained God's law, whilst
others agreed with or believed them so explaining : in fine,
he asserted that the whole Church even now doth err, and
always had erred, she having, as seemed to him, followed, and
1 Omnimodis praecavenmt, ne aliquid posteris traderent, quod ipsi a
patribus non accepissent.
2 Quod sacram scripturam se primum et solum intelligere, et omnes eos
ignorasse jactaret, quicunque ante se magisterii munere praediti, divina
eloquia tractayissent.
466 COUNCILS.
following ignorant and erroneous doctors." x — Adv. Hceres. n~
xxix.-xxxii.
COUNCIL OF CHALCEDON, G. C. — The fourth general council
assembled at Chalcedon, in the year 451. It was composed of
more than five hundred, some say of more than six hundred,
bishops. It was convened to oppose the errors of Eutyches,
who was archimandrite of a monastery at Constantinople. In
avoiding the errors of Nestorius, he fell into an opposite ex
treme, and taught that in Christ the human nature was so
absorbed by the divine, that in Christ there was really but one
nature, and that the nature of God. This heresy was the
parent of numerous other heresies which, for a long period,
disturbed the churches.
This council promulgated another creed, in which the doc
trines of the three previous general councils were confirmed,
and a further explanation was given of the orthodox doctrine
of the Church on the incarnation of our Lord. In the defini
tion of faith, given in the fifth action, they say : " We have by
our common decree driven away the doctrines of error, and
have renewed the unerring faith of the fathers, having pro
claimed to all men the creed of the three hundred and eight
een, and having added (written down in addition), as of the
same household, those fathers who received that same form of
true religion, as were the hundred and fifty who afterwards
assembled in the great city of Constantinople, who themselves-
also confirmed (sealed) the same faith. We therefore define, —
we also preserving the order and all the forms concerning the
faith of the holy synod which formerly took place at Ephesusr
of which Celestine of Koine, and Cyril of Alexandria, were
the leaders, — that the exposition of the right and blame
less faith by the three hundred and eighteen holy and blessed
fathers who were assembled at Nicaea . . . has the first place
(shines first) . . . and that those things should be maintained
1 Totam postremo etiam nunc errare et semper errasse asseveraret eccle-
siam, quae, ut ipsi videbatur, ignaros, erroneosque doctores et secuta esset
et sequeretur.
COUNCILS. 467
which were defined by the hundred and fifty holy fathers at
Constantinople, for the removal of the heresies which had then
sprung up, and for the confirmation of the same one Catholic
and apostolic faith." — T. iv. Labb. col. 562-3. And earlier, in
the second action, when it was proposed to settle the question
of faith, and the imperial moderators had said : " We wish
you to know, that the most godly and religious lord of the
universe (the emperor), and we, preserve the orthodox faith
transmitted by the three hundred and eighteen, and by the
hundred and fifty, and by the other holy and illustrious
fathers ; the most reverend bishops acclaimed : ' No one makes
(any) other exposition ; we neither attempt, nor do we dare to
expound (otherwise) : for the fathers have taught : and the
things set down by them are preserved in writing ; we cannot
speak beyond these things.' " —Ib. col. 338. And when the
creed of Nicaea had been read, the bishops again acclaimed :
" This is the faith of the orthodox ; in this we all believe ; in
this were we baptized ; in this do we baptize ; the blessed
Cyril has taught thus." — 11. col. 341 ; and similar acclamations
follow the reading of the creed of Constantinople, and the let
ters of St. Cyril and of Pope Leo.— See col. 341, 368, where,
after Leo's letter, they cry out, " We all believe in this man
ner ; the orthodox so believe ; anathema to him who believes
not so ; Peter has spoken these things through Leo ; the Apos
tles so taught." After various transactions, and before the
council separated, they addressed an allocution, as it is termed,
to the emperor, wrherein they praise his zeal and that of Leo :
they show that, in their council, they had trodden in the steps
of their predecessors; refuting new errors, as they arose, by
new definitions, without innovating in faith : at great length
they explain the doctrine of the incarnation ; they vindicate
the celebrated epistle of the Roman bishop from the charge of
novelty, with which it had been attacked, and attest its con
formity with the holy Scriptures, the symbol of Nice, and the
doctrine of the fathers : " Were all men satisfied," they say,
" with the form of faith, and troubled not the path of true
468 EXTENT OF THE INERRANCY OF THE CHURCH.
religion by innovation, it would be the duty of those of the
Church to devise nothing in addition to the creed, for demon
stration. But because many deviate from the right path into
the ways of error, devising for themselves in deceitfulness
a certain new pathway, it is necessary that we also convert
them by the discoveries of the truth, and oppose a refutation
to their inventions, not as producing ever something new for
true religion, as if something were wanting to the faith, but
as devising things profitable in opposition to their innova
tions."— Labi. t. ii. col. 822.
These four councils were celebrated in the east, where the
errors which they combated, had arisen ; but delegates from
the Roman see assisted at them, and their decisions, when
canonically passed and presented, were accepted by the western
churches, not as new articles, but as agreeing with what, in
the sum of doctrine, they had before implicitly believed, but
which, till error called for refutation, had not been thus ex
plicitly expounded.
EXTENT OF THE INERRANCY OF THE CHURCH.
PROPOSITION XI.
It is no article of the Catholic faith, that the Church can
not err, either in matters of fact not relating to faith, or in
matters of discipline, things alterable by the circumstances of
time and place ; or in matters of speculation or civil policy,
depending on mere human judgment, or testimony. These
things are no revelations deposited in the Church, in regard
of which alone she has the promised assistance of the Holy
Spirit.
END OF VOL. I.
E
Berington. Joseph. flQT
AUTHOR CUV?
Hw Faith of Catholics.
TITLE *
DATE •••
&fa fc 1 1 ^~l
^PFfg^wgR^ Nf9§fi
2I2J
**J
o ^^ -J. lyQf. —
. r-T Q C
x... •••« —
Berington, Joseph. flQT
The Faith of Catholics. 507
.34
v.l ,
HgHBHiBIII